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LECTURES 


ON 


3letoisi)  :^nticiuities ; 


DELIVERED   AT   HARVARD   UNIVERSITY    IN    CAMBRIDGE, 


A.  D.  1802  &  1803. 


BY  DAVID  '^APPAN,  d.  d. 

LATE  HOLLIS  PROFESSOR  OF  DIVINITY  IN  THAT  SEMINARY. 


PUBLISHED 

BY    W.  BILLIARD    AND     E.  LINCOLN,  AND    FOR  SALE  AT    THE 

BOOKSTORE    IN  CAMBRIDGE    AND    AT    NO.  53, 

CORNHILL,    BOSTON. 


1807. 


./.I.'.  ■'■ 


CONTENTS. 


-<>""<>-0- 


o 


LECTURE  I. 

Page, 

RIGIN  and  progress  of  civil  government.  Political 
government  at  first  parental  or  patriarchal.  Illustrations 
and  proofs  from  sacred  history  before  and  after  the  flood. 
Crime  of  Ham,  for  which  he  was  cursed.  Why  this 
curse  was  denounced,  not  on  Ham  himself,  but  on  his 
son  Canaan.     In  what  respects  this  curse  was  fulfilled.        9 

LECTURE  II. 

Patriarchal  government  farther  illustrated.  Sentence  of  Jacob 
on  his  twelve  sons.  Special  government  of  the  Jews.  Its 
leading  design,  the  preservation  of  the  true  religion  among 
them,  in  connexion  with  their  temporal  freedom  and  pros- 
perity. Why  temporal  blessings  and  evils  were  employ- 
ed to  enforce  this  constitution.     Objections  answered.        20 

LECTURE  III. 

Objection  of  partiality  in  Jehovah  toward  the  Jewish  nation, 
answered.  Objection  to  the  Hebrew  constitution  as  a 
system  of  intolerence  and  war,  of  conquest  or  extermina- 
tion, answered.  System  of  Hebrew  policy  contrasted 
with  that  of  the  ant  lent  heathens.  30 

LECTURE  IV. 

Hebrew  constitution  adapted  to  secure  the  freedom  and  hap- 
piness of  its  subjects.  Plebrew  government  originally  a 
free  and  equal  republic.  Fundamental  laws  required, 
that  the  territory  should  be  equallv  divided  j  that  estates 


iv  CONTENTS. 

should  be  holden  as  a  freehold  from  God  himself;  and 
that  they  should  never  afterward  be  alienated,  but  descend 
in  perpetual  succession.  Agrarian  law,  or  year  of  Jubi- 
lee. Military  regulations.  Population  encouraged. 
General  government  for  the  common  safety  and  happi- 
ness. 42 

LECTURE  V. 

Senatorial  branch  of  the  Hebrew  government.  The  man- 
ner, in  which  this  body  was  instituted.  The  similarity 
between  this  government  and  that  of  some  of  the  Euro- 
pearl  and  American  states.  Its  executive  branch.  Pat- 
riotic administration  of  Moses  and  Joshua.  53 

LECTURE  VL 
The  superior  excellence  and  authority  of  the  Hebrew  consti- 
tution and  laws,  as  an  immediate  communication  from 
Jehovah.  The  manner,  in  which  this  communication 
was  made.  Hebrew  theocracy  the  most  ancient  system 
of  government.  The  particular  design  of  the  Jewish  or- 
acle, and  the  happy  effects  of  its  establishment.  64 

LECTURE  VIL 
The  commencement  and  operation  of  the  Hebrew  constitu- 
tion. Corrupt  and  degenerate  state  of  the  Jewish  peo- 
ple after  the  death  of  Moses  and  Joshua.  A  temporary 
state  of  anarchy.  Introduction  of  judges  and  kings  ; 
their  duties  prescribed  and  their  power  limited  by  the  ex- 
press commands  and  prohibitions  of  Jehovah.  74 

LECTURE  Vin. 

An  examination  of  Jewish  Antiquities  recommended  from 
the  novelty  of  the  subject,  the  pleasure  it  affords,  and  the 
advantages  to  be  derived  from  it.  Religious  peculiarities 
of  the  Hebrew  nation.  Idolatry  considered  a  capital  of- 
fence against  the  state.  Temporal  rewards  and  punish- 
ments annexed  to  the  observance  or  violation  of  tlie  He- 


CONTENTS.  V 

brew  ritual ;  and  the  general  tendency  of  God's  conduct 
toward  his  ancient  people,  to  the  final  establishment  of 
the  christian  system.  85 

LECTURE  IX. 

Ceremonies  of  the  Hebrew  worship,  and  the  special  objects 
of  their  appointment.  Their  suitableness  to  the  existing 
state  of  the  world,  and  to  the  Israelites  in  particular.  In- 
stitution of  the  Jewish  sabbath,  and  the  extensive  benefits 
resulting  from  it.  96 

LECTURE  X. 

Nature  of  the  Hebrew  worship.  Sacrifices  and  offerings. 
Their  fitness  and  utility.  106 

LECTURE  XI. 

Three  great  annual  solemnities  of  the  Hebrew  nation.  Feast 
of  the  Passover  ;  of  Pentecost ;  of  Tabernacles.  Bene- 
fits resulting  from  the  appointment  and  observance  of 
these  festivals.  1 19 

LECTURE  XII. 

Importance  of  God's  early  and  visible  manifestations  of  him- 
self to  his  antient  people.  The  manner  in  which  these 
manifestations  were  made.  Nature  and  use  of  the  taber- 
nacle.   Particular  description  of  the  temple  at  Jerusalem.    131 

LECTURE  XIII. 

Appointment  of  ministers  of  the  Hebrew  worship.  Their 
qualifications.  Ceremonies,  which  attended  their  induc- 
tion into  office  ;  and  the  duties  connected  with  it.  142 

LECTURE  XIV. 
Punishments  inflicted  on  those,  who  assumed  the  priestly  of- 
fice.    Description  of  the  priestly  garments.  153 


iri  CONTENTS. 

LECTURE  XV. 

Answers  to  various  inquiries  and  objections  respesting  the 
Jewish  priesthood.  165 

LECTURE  XVI. 
The  nature  and  design  of  the  prophetic  office.  178 

LECTURE  XVII. 

Inquiries  and  objections  relative  to  the  Hebrew  prophets  an- 
swered. The  manner  in  which  God  revealed  to  them 
his  will.  190 

LECTURE  XVIIL 

Vindication  of  the  character  and  writings  of  the  Hebrew 
prophets.  201 

LECTURE  XIX. 

Enumeration  of  the  various  officers  of  distinction  in  the  He- 
brew church.  212 

LECTURE  XX. 

Origin  and  nature  of  the  different  religious  sects,  which  di- 
vided the  Hebrew  nation.  224 

LECTURE  XXI. 
Review  of  preceding  lectures.  235 

LECTURE  XXII. 

Peculiarities  of  the  Hebrew  ritual.  Subordinate  regulations 
of  the  Israelites,  to  distinguish  them  from  the  absurd  usag- 
es of  idolaters.  246 

LECTURE  XXIII. 

Consideration  of  that  part  of  the  Hebrew  law,  which  prohib- 
ited the  use  of  certain  meats,  as  unclean.  Object  and 
tendency  of  this  prohibition.  259 


CONTENTS.  vu 

LECTURE  XXIV. 
Various  ceremonies,  observed  in  the  Hebrew  church  respect- 
ing purifications  and  pollutions.     Reasons  and  fitness  of 
their  observance.  270 

LECTURE  XXV. 

Tendency  of  the  Hebrew  ritual  to  promote  the  glory  of 
God ;  and  the  benefits  resulting  from  the  observance  of 
its  various  injunctions.  280 

LECTURE  XXVL 

Various  arguments  in  support  of  the  divine  origin  of  the  He- 
brew ritual  J  and  in  reply  to  the  objections  made  against  it.  291 

LECTURE  XXVIL     . 

The  numerous  rites  and  ceremonies  of  the  Hebrew  ritual, 
pointing  out  and  gradually  unfolding  the  more  perfect 
dispensation  of  the  gospel.  3  on 

LECTURE  XXVIIL 
A  comparative  view  of  the  character  and  institutions  of  the 
Hindoos,  with  those  of  the  Hebrews.  312 

LECTURE  XXIX. 
Arguments  to  prove,  that  the  institutions  of  the  Hebrews 
were  not  derived  from  the  Hindoos,  or  from  any  other 
human  source.  324 


LECTURES  ON 


JEWISH  ANTIQUITIES, 


LECTURE  L 

Origin  a}id  progress  of  civil  government.  Political  government  at 
first  parental  or  patriarchal.  Illustrations  and  proofs  from  Sa- 
cred history  before  and  after  the  flood.  Crime  of  Ham  for 
'which  he  ivas  cursed.  Why  this  curse  ivas  denouncedy  not  on 
Ham  himself  but  on  his  son  Canaan.  In  nxihat  respects  this 
curse  ivas  fulfilled. 

X.  HE  laws  relating  to  the  theological  department  in 
this  Society,  and  the  express  will  of  the  Founder  of  this 
professorship,  require  the  Instructor  to  read  to  the  two 
higher  classes  a  weekly  private  Lecture  on  some  topic 
connected  with  divinity.  Complete  arrangements  for 
this  purpose  have  been  but  recently  made.  The  desire 
of  the  Corporation  has  determined  me  to  employ  a  num- 
ber of  discourses  on  the  subject  of  Jewish  and  Christian 
Antiquities.  '  Some  acquaintance  with  each  of  these  is 
not  only  very  necessary  to  those,  who  mean  to  be  reli- 
gious instructors,  but  is  a  useful  and  interesting  science 
to  all. 

The  Antiquities  of  the  Jews  are  important  and  vene- 
rable on  many  accounts.  They  are  more  antient  and 
better  authenticated,  than  those  of  any  other  people  of 
so  early  a  date.  The  Jews  ever  have  been  and  still  are 
a  remarkable  nation.  Their  civil  and  religious  institu- 
tions, their  character,  destination,  and  fortunes  have  been 


lo  LECTURES  ON  [lect.  i. 

singular  and  wonderful.  Their  history  has  a  peculiar 
claim  to  the  attention  of  Christians,  who  believe  them  to 
have  been  the  favorite  people  of  God,  the  appointed 
trustees  and  propagators  of  the  true  religion  in  the  midst 
of  an  idolatrous  world,  the  types  and  progenitors  of  the 
Messiah,  who  were  to  prepare  the  way  for,  and  at  length 
introduce  his  person  and  kingdom,  and  who  are  ultimate- 
ly to  rise  to  distinguished  glory  and  happiness  under  his 
reign. 

A  knowledge  of  the  antiquities  of  this  people  is  the 
key  to  many  parts  of  their  inspired  Scriptures,  whose  im- 
port or  propriety  cannot  otherwise  be  distinctly  and  sat- 
isfactorily perceived.  This-knowledge  will  help  to  vindi- 
cate, yea  highly  to  recommend  many  things  in  their  laws, 
which  at  first  view  may  seem  inconsistent  with  the  wis- 
dom, justice,  and  goodness  of  God,  and  which  by  some 
have  been  greatly  censured  and  even  derided.  In  short, 
this  acquaintance  with  the  early  Jewish  history  will  ena- 
ble you  to  repel  many  plausible  objections  to  the  Bible, 
will  open  to  you  many  new  beauties  in  the  sacred  volume, 
and  will  greatly  confirm  your  belief  of  its  heavenly  origi- 
nal. Agreeably,  it  will  be  my  aim  frequently  to  apply 
the  subject  of  our  disquisitions  to  the  elucidation  and 
defence  of  Scripture.  If  for  this  purpose  we  should 
sometimes  go  into  short  digressions,  it  will  be  readily  ex- 
cused by  every  friend  to  religion,  to  every  fair  inquirer 
after  truth. 

In  treating  of  the  antiquities  of  the  Hebrew  nation, 
\te  will  begin  with  their  civil  polity.  This,  like 
that  of  almost  every  other  people,  has  undergone  a  va- 
riety of  changes  in  several  periods  of  their  history.  At 
first  their  government  was  patriarchal ;  a  word  derived 
from  IIATPI,  family,  and  APXaN,    chief,   or  ni- 


LECT.  I.]  JEWISH  ANTIQUITIES.  l^ 

ler.  This  mode  of  government  is  defined  by  Godwin,  a 
learned  writer  of  the  last  century,  to  consist  "  in  the  fa* 
thers'  of  famihes,  and  their  first  born  after  them,  exer- 
cising all  kinds  of  civil  and  ecclesiastical  authority  in  their 
respective  housholds.'*  To  throw  light  on  this  subject, 
we  will  briefly  investigate  the  origin  and  progress  of  civ^ 
il  government  in  the  early  ages. 

The  natural  dependence  of  children  on  their  parents, 
and  their  early  habits  of  reverence  and  subjection  to  their 
wisdom  and  authority,  would  of  course  give  rise,  in  the 
first  instance,  to  the  parental  government.  The  first 
man  especially,  who  was  the  father  of  all  mankind, 
would  be  naturally  regarded  by  his  descendants  as  their 
common  Head,  and  have  peculiar  influence  over  their  coun- 
sels and  actions,  so  long  as  his  life  and  understanding 
continued.  For  the  same  reason,  when  mankind  had 
lost  their  common  progenitor,  and  had  branched  out  in- 
to several  distinct  families,  each  of  these  would  be- 
come a  little  community,  and  would  naturally  look 
up  to  its  immediate  founder,  as  its  sovereign  ruler  or 
prince.  These  distinct  sovereignties  would  in  time  be 
greatly  multiplied.  In  some  instances  those,  who  at  first 
were  kings  of  their  own  housholds  only,  would  insensibly 
grow  up  into  monarchs  of  larger  societies  by  extending 
their  authority  over  their  remoter  descendants.  As  dis- 
putes would  also  in  time  arise  among  small  domestic  com- 
munities, these  contests  would  naturally  urge  them  to 
form  one  common  bond  of  union,  and  to  elect  a  common 
and  eflicient  sovereign.  As  larger  societies  would  thus 
be  constituted  by  an  assemblage  of  smaller  associations  ; 
so  the  frequent  occasions  and  existence  of  controversies 
between  neighbouring  communities  thus  formed,  would 
give  rise  to  mutual  and  forcible  opposition  ;  in  which 
case  each  communily  would  naturally  choose  for  its  mili. 


I  ft  LECTURES  ON  [lt-ct.  i. 

tary  leader  some  one  person  distinguished  for  his  wisdom 
and  courage,  his  eloquence  and  virtue,  his  reputation 
and  success  in  public  or  private  concerns.  These  cir- 
cumstances of  preeminence,  attending  one  man,  would  not 
only  raise  him  to  the  chief  command  in  war,  but  proba- 
bly introduce  him  to  permanent  and  perhaps  supreme  au- 
thority in  the  state.  In  these  and  similar  methods  we 
easily  account  for  the  establishment  not  only  of  civil  go- 
vernment, but  of  small  kingdoms  or  monarchies,  which 
evidently  existed  ia  the  early  ages.  Indeed,  some  kind 
of  civil  polity  is  so  natural  and  even  necessary  to  man, 
that  many  of  the  antients,  particularly  Aristotle  and 
Plato,  call  him  ZHON  IIOAITIKON,  a  political  ani- 
mal. For  as  the  wants,  faculties,  and  affections  of  men 
would  early  and  forcibly  urge  them  to  associate  ;  so 
their  imperfections  and  vices  would  compel  their  resort 
to  civil  government  for  their  common  protection  and 
prosperity.  Perhaps  if  man  had  not  fallen  from  virtue, 
or  if  a  society  were  generally  and  even  universally  honest 
and  benevolent ;  some  kind  of  political  rule  might  be  ex- 
pedient J  because  good  men,  who  are  united  in  the  same 
object,  may  be  ignorant,  erroneous,  or  divided  respect- 
ing the  means  of  attaining  it.  In  this  case  nature  and 
reason  would  direct  the  society  to  commit  the  regulation 
of  its  common  concerns  to  some  persons  of  superior  pen- 
etration and  more  enlarged  views,  whose  wisdom  should 
safely  guide  the  actions  of  the  multitude.  But  the  ear- 
ly defection  of  man  from  his  primitive  rectitude,  and  the 
consequent  reign  of  selfish  ambition,  avarice  and  injustice, 
would  oblige  the  human  race  not  only  to  adopt  political 
institutions,  but  to  arm  them  with  sufficient  force  to 
guard  the  innocent,  and  to  punish  the  injurious.  It  can- 
Hot  however  be  supposed  that  any  society  of  men  would 


LECT.  I.]  JEWISH  ANTIQUITIES.  13 

subject  themselves  to  the  dominion  of  one  or  more  per- 
sons, however  respectable  or  beloved,  vi^ithout  some 
equivalent  protection  of  that  liberty,  property,  and  life, 
which  are  most  dear  to  their  hearts.  To  imagine  there- 
fore with  some  writers,  that  civil  power,  in  the  first 
instance,  was  forced  upon  mankind  by  violence  or 
conquest  is  very  incredible ;  because  no  one  man  could 
possess  sufficient  strength  to  compel  considerable  num- 
bers into  that  servitude,  which  they  naturally  hate  and 
resist ;  and  because  if  one  bold  adventurer  were  assist- 
ed by  others  in  this  business,  these  latter  must  have  been 
previously  united  with  him  in  a  political  confederation  ; 
that  is,  civil  government  must  have  existed  by  express 
or  implied  compact  before  a  subjugating  force  could  be 
successfully  exerted.  Political  authority  therefore  must 
in  fact,  as  well  as  by  right,  have  originated  primarily 
from  mutual  agreement  between  rulers  and  subjects.  Per- 
haps we  may  even  assert,  that  where  power  has  been  di- 
rectly obtained  by  artifice  or  by  violence,  there  must  be 
an  ultimate  and  implied  compact  between  the  victor  and 
the  vanquished,  to  constitute  a  civil  community  ;  for  till 
this  take  place,  it  is  not  a  state  of  political  order,  but  of 
anarchy  and  war.  Suppose,  for  example,  that  Cromwell, 
the  protector  of  England,  and  Bonaparte,  the  present 
chief  consul  of  France,  were  in  the  first  instance  usurp- 
ers ;  yet  if  their  subjects  finally  submitted  to  their  au- 
thority from  a  belief  or  experience  of  public  utihty  or  ex- 
pediency ;  this  submission  seems  to  be  a  virtual  consent  on 
their  part  to  the  existing  form  and  administration  of  gov- 
ernment. On  these  principles  Dr.  Hutcheson,  though 
a  most  benevolent  and  able  assertor  of  rational  liberty 
and  equality,  yet  declares  that  states  may  be  justly  form- 
ed without  the  previous  consent  of  the  people.     He 


14  LECTURES  ON  [lect.  i. 

says  that"  if  a  prudent  and  efficient  Legislator  can  set- 
tle a  plan  of  polity,  effectual  for  the  general  good;  a- 
mong  a  stupid  or  prejudiced  people  at  present  unwilling 
to  receive  it  ;  and  can  reasonably  conclude  that  upon  a 
short  trial  they  will  heartily  consent  to  it ;  he  acts  with 
perfect  justice,  though  in  an  extraordinary  manner." 
But  he  justly  adds  "  that  absolute  hereditary  monarchy 
can  never  be  settled  upon  this  pretence  ;  as  it  can  never 
tend  to  good  to  have  all  the  interests  of  millions  subject- 
ed to  the  will  of  one  of  their  equals,  as  much,  yea  more 
subject  to  vice  and  folly  than  any  of  them." 

This  leads  us  to  apply  the  preceding  observations 
more  directly  to  the  object  of  this  discourse.  Some  wri- 
ters in  favor  of  absolute  and  hereditary  power,  have  in- 
sisted that  the  first  founders  of  families  and  tribes  not 
only  possessed  this  power,  but  transmitted  it  entire  to 
their^rj^  born.  This  authority,  according  to  them,  was 
first  vested  in  Adam,  who  had  the  absolute  disposal  both 
of  the  persons  and  estates  of  all  his  descendants.  On 
his  death  it  devolved  upon  SetJj,  his  eldest  son  next  to 
Cain,  who  had  been  disinherited  for  the  murder  oi  AbcL 
From  Seth  it  was  conveyed  by  lineal  succession  to  Noah, 
the  father  of  the  new  world  ;  who,  by  divine  direction, 
divided  the  earth  after  the  flood  among  seventy  of  his 
posterity,  who  were  made  absolute  sovereigns  of  so  many 
nations.  From  them  the  right  of  sovereignty  has  been 
handed  down  to  the  present  day  ;  and  every  reigning  prince 
of  every  country  is  to  be  presumed  to  inherit  this  right, 
unless  some  other  person  can  prove  his  hereditary  title. 
This  extravagant  scheme  was  eagerly  supported  in  Great 
Britain  during  the  arbitrary  reigns  of  the  Steuarts.  For 
opposing  this  doctrine  the  immortal  Algernon  Sidney 
fell  a  victim  under  the  government  of  Charles  the  second. 


LECT.  I.]  JEWISH  ANTIQUITIES.  15 

If  we  examine  the  scripture  history,  on  which  this  system 
pretends  to  be  founded,  we  find  no  evidence  that  even 
our  first  father  was  clothed  with  absohite  sovereignty. 
His  relation  to  his  posterity,  as  their  original  parent,  by 
no  means  gave  him  unlimited  dominion.  The  grant 
made  to  him  of  the  whole  animal  and  vegetable  creation 
for  his  service  did  not  rest  the  property  and  jurisdiction 
of  it  in  him  only,  but  was  intended  as  a  common  grant 
to  the  human  race.  But  if  we  admitted  that  Adam  pos- 
sessed such  authority,  this  would  not  prove  its  heredita- 
ry descent  to  his  eldest  son.  Those  words  of  God  to 
Cain,  "  Unto  thee  shall  be  his  (that  is  Abel's)  desire, 
and  thou  shalt  rule  over  him,'*  may  prove  some  preem- 
inence in  the  first  born  over  his  brother  ;  but  can  nev- 
er establish  an  absolute  power  during  life  over  him  and 
all  his  posterity.  The  distribution  of  mankind  after  the 
deluge  into  seventy  independent  kingdoms  not  only  con- 
tradicts the  right  of  primogeniture,  but  it  has  no  founda- 
tion in  the  sacred  history.  Besides,  this  history  informs 
us  that  God  often  passed  by  the  first  born,  and  advanced 
younger  sons  to  special  dignity,  privilege,  and  power. 

Dismissing  therefore  this  plan  of  hereditary  unquali- 
fied sovereignty,  as  equally  unsupported  by  scripture  and 
reason,  we  proceed  to  observe  that  the  patriarchal  gov- 
ernment, in  the  sense  limited  above,  subsisted  among 
God's  visible  people  for  a  series  of  ages.  We  have 
some  vestiges  of  it  in  the  antediluvian  world.  The  ex- 
istence of  some  civil  authority  is  intimated  in  the  story 
of  Cain,  who  was  not  only  banished  from  the  communi- 
ty, but  was  apprehensive  of  capital  punishment  for  his 
unnatural  fratricide.  "  And  Cain  said  unto  the  Lord, 
my  punishment  is  greater  than  I  can  bear.  Behold  thou 
hast  driven  me  out  this  day  from  the  face  of  the  earth,'* 


i6  LECTURES  ON  [lect.  i. 

that  is  from  my  native  country  or  territory ;    "  and 
from  thy  face  shall  I  be  hid  ;"  that  is,  I  shall  be  excluded 
from  the  Shechinah,  or  visible  glory,  which  is  the  stated 
symbol  of  thy  gracious  presence  ;  "  and  it  shall  come 
to  pass  that  every  one  that  findeth  me  shall  slay  me  ;'* 
every  one  will  treat  me  as  an  outlaw  from  the  govern- 
ment, as  a  common  enemy  to  my  species.     We  are  told 
that  among  the  antient  Romans,  when  a  person  was  out- 
lawed or  declared  accursed  for  some  heinous  crime,  any 
one  might  kill  him  with  impunity.    The  reason  why  the 
first  instance  of  murder  was  punished  with  banishment, 
and  not  with   death,  might  be  because  the  continuance 
of  the  murderer  for  several  centuries  a  living  and  dread- 
ful monument  of  divine  vengeance,  would  probably  af- 
ford more  instruction  and  benefit  to  mankind  than  his 
immediate  excision ;    or   because  in  the  infancy  of  the 
world  his  life  might  be  important  to  the  propagation  and 
support  of  the  species,  and  capital  executions  were  then 
»   less  necessary  for  the  common  safety.  "  The  mark  which 
God  set  upon  Cain,  lest  any  finding  him  should  slay 
him,"  has  given  rise  to  many  curious  and  some  very  ri- 
diculous conjectures.     Dr.   Shuckford*s  opinion  seems 
the  most  probable,   who  renders  the  text  thus — "  The 
Lord  gave  to  Cain  a  sign'*  or  token,  probably  by  some 
miracle,  assuring  him  of  his  protection,  so  that  none 
who  met  him  should  kill  him.     The  same  word  here 
translated  mark^  is  applied  to  the  visible  token  by  which  ■ 
God  assured  Noah  tkat  he  would  no  more   drown    the 
world  ;  and  by  which  he  satisfied  Gideon  that  he  should 
destroy  the  Midianites. 

The  next  intimation  of  civil  government  in  the  early  a- 
ges  appears  in  the  story  of  Laraech.  "  Lamech  said 
unto  his  wives,  I  have  slain  a  man  to  my  wounding,  and 


LECT.  I.]  JEWISH  ANTIQUITIES.  t^ 

a  young  man  to  my  hurt.     If  Cain  shall  be  avenged 
seven  fold,  truly  Lamech  seventy  and  seven  fold."     O- 
mitting  the  many  fanciful  or  forced  constructions  of  these 
words,   I  only    observe  that  Onkelos,  the  first  Chaldee 
Paraphrast  on  the  Pentateuch,  considers  the  former  part 
of  Lamech's  speech  as  interrogative — "  Have  I  slain  a 
man  to  my  w^ounding,  and  a  young  man  to  my  hurt  ?" 
— and  accordingly  paraphrases  it  thus — "  I  have  not, 
like  Cain,  killed  a  man,  that  I  should  bear  the  sin  of  it  ; 
nor  a  young  man,  that  my  offspring  should  be  cut  off  for 
it."    Dr.  Shuckford  has  enlarged  this  idea  by  supposing 
that  Lamech  was  endeavouring  to  quiet  the  apprehensions 
of  his  wives  and  family  with  respect  to  any  penal  conse- 
quences, which  the  murder  committed  by  their  progenitor 
Cain  might  entail  upon  them,  as  if  had  §aid,    "  What 
have  we  done  that  we  should  be  afraid  ?     We  have  not 
killed  nor  injured  a  man  even  of  another  family.     And 
if  God  would  not  allow  Cain  to  be  killed,  who  had  mur- 
dered his  own   brother,  but  threatened  sevenfold  ven- 
geance on  any  who  should   slay  him  ;  certainly  they 
must  meet  a  far  greater  punishment,  who  should  kill  any 
of  us.     We  may  therefore  assure  ourselves   of  perfect 
safety  under  the  protection  of  human  governmenta  and 
of  divine  providence."     This  construction  to  me  seems 
easy  and  well  founded. 

Let  us  now  descend  to  the  history  of  man  after  the 
flood.  The  first  instance  of  patriarchal  authority,  which 
occurs  in  this  history,  is  the  judicial  sentence  of  Noah, 
denounced  upon  his  grandson  Canaan,  "  cursed  be  Ca- 
naan ;  a  servant  of  servants  shall  he  be  unto  his  breth- 
ren." As  Noah  was  the  second  father  of  mankind,  he 
was  probably  for  a  considerable  time  reverenced  and  o- 

beyed  as  universal  Sovereign.     With  respect  to  the  par- 

C 


1 8  LECTURES  ON"  [lect.  i. 

ticular  exercise  of  his  power  now  before  us,  he  seems  to 
have  acted  rather  as  an  inspired  prophet  than  as  a  pati^i- 
archal  ruler  ;  that  is,  he  was  enabled  to  foretel  the  fu- 
ture fate  of  his  three  sons  and  their  posterity,  and  thus 
to  pronounce  an  effectual  curse  on  one  of  them,  and 
blessings  upon  the  two  other.  His  example  there- 
fore gives  no  warrant  to  rulers  and  kings  in  later 
times  to  decide  the  future  fate  of  their  children  and  do- 
minions by  their  arbitrary  pleasure  ;  to  determine  for  in- 
stance, which  of  their  sons  shall  possess  the  absolute 
jurisdiction  and  property  of  a  great  nation  ;  just  as  a 
private  man  bequeaths  his  lands  or  his  cattle  to  his 
heirs. 

There  are  several  questions,  which  this  part  of  sacred 
history  suggests. 

First,  what  was  the  crime  of  Ham,  for  which  his  fa- 
ther cursed  him  ?  The  answer  is,  having  witnessed  the 
infirmity  and  nakedness  of  a  venerable  parent,  instead  of 
concealing  them  beneath  the  veil  of  filial  piety,  he  public- 
ly and  scornfully  exposed  them  to  his  brethren  ;  which 
was  at  once  an  impious  and  shameless  act,  and  evinced  a 
very  depraved  character. 

Secondly,  why  did  Noah  denounce  this  curse,  not  on 
Ham  himself,  but  on  his  son  Canaan  ?  We  reply,  the  re- 
peated mention  of  Canaan  in  this  story,  as  well  as  the 
united  opinion  of  the  Hebrew  Doctors,  renders  it  proba- 
ble that  he  was  a  partner  with  his  father  Ham  in  behold- 
ing and  ridiculing  the  infirmity  of  Noah.  We  add,  that 
as  the  curse  here  denounced  was  prophetic,  and  chiefly  re- 
ferred to  theremote  posterity  of  Ham  and  of  Canaan,  so 
there  was  no  injustice  in  punishing  this  posterity  for  imi- 
tating the  wickedness  of  their  progenitors,  nor  any  im- 
propriety in  punishing  Ham  for  his  crime  by  informing 


tEcr.  I.]  JEWISH  ANTIQUITIES.  19 

him  of  the  future  depravity  and  servitude  of  his  offspring, 
to  which  his  own  example  would  largely  contribute. 

A  third  question  is,  in  what  respects  was  this  curse  ful- 
filled ?  We  answer,  it  was  verified  1st,  by  the  destruction 
or  subjugation  of  the  Canaanites  to  the  people  of  Israel, 
the  descendants  of  Shem  ;  2d,  by  the  conquest  and  ex- 
termination of  the  Tyrians,  Thebans,  and  Carthagini- 
ans, who  were  also  Ham's  posterity,  by  the  Greeks  and 
Romans,  who  descended  from  Japhet  ;  and  3dly,  by  the 
present  servile  and  wretched  condition  of  the  Africans^ 
who  sprang  from  the  same  fatal  stock,  compared  with 
the  state  of  Europeans^  who  originated  from  a  different 
branch  of  the  Patriarch's  family.  Those,  who  wish  to  be 
greatly  entertained  and  confirmed  by  fully  comparing 
these  historic  facts  with  the  predictions  of  Noah,  are  re- 
ferred to  the  masterly  treatise  of  Newton  on  the  prophe- 
cies. 


20  LECTURES  ON  [lect.  ii. 

LECTURE  ir. 

Patriarchal  government  farther  illustrated.  Sentence  of  Jacob  on 
his  tiuelve  sons.  Special  government  of  the  Jews.  Its 
leadi/.g  design^  the  preservation  f  the  true  religion  amAig  thcm^ 
in  connection  luith  their  temporal  freedom  and  prosperity.  Why 
temporal  blessings  and  evils  employed  to  enfrce  this  constitution. 
Objections  a'nswered.  Hebreiv  policy  contrasted  ivith  that  of  the 
antient  heathens. 

XN  the  beginning  of  our  first   Lecture  of  this 
kind  we  informed  you  that,  in  obedience  to  the  will  of 
the  Founder  o\  the  theological  professorship,  and  of  the 
College  Legislature,  we  had  determined  to  give  you  a  se- 
ries of  private  discourses  on   Jeivish  and  Christian  A7iti- 
quities.     After  hinting  a  few  things  on  the  importance 
of  being  acquainted  with  the  antiquities  of  the  Jews,  par- 
ticularly as  such  knowledge  affords  the  best  clue  to  the 
meaning,  propriety,  and  beauty  of  many  parts  of  their 
inspired  scriptures  ;  we  proposed  to  begin  our  disquisi- 
tions by  attending  to  their  civil  polity.     To  throw  light 
on  this,  we  went  into  a  brief  investigation  of  the  origin 
and  progress  of  civil  government  in  the  early  ages.    The 
result  of  this  inquiry  was,  that  political  government  was 
at  first  parental  or  patriarchal  ;  that  in  time  it  branched 
out  and  grew  up  into  a  number  of  more  extended  and  in- 
dependent monarchies  ;  that  the  sovereignties,  however, 
were  primarily,  or  at  least  ultimately  established  by  ex- 
press or  implied  agreement  between  the  rulers  and  sub- 
jects ;  and  that  there  is  no  proof  from  Scripture,  reason, 
or  history,  that  the  early  founders  and  governors  of  man- 
kind possessed   unlimited  power,   much  less  that  they 
transmitted  it  by  hereditary  succession  in  the  line  of  their 
firstborn. 


LECT.  11.]  JEWISH  ANTIQUITIES.  21 

Having  made  these  preliminary  observations,  we  pro- 
ceeded to  notice  some  faint  vestiges  of  a  limited  patriarchal 
government  in  the  story  of  Cain  and  of  Lamech  before 
the  flood,  and  in  the  sentence  denounced  by  Noah  after 
that  deluge  upon  a  wicked  son  and  his  future  descend- 
ants. 

Omitting  several  other  traces  of  civil  authority,  exer- 
cised by  succeeding  patriarchs,  let  us  advert  a  few  mo- 
ments to  the  sentence,  pronounced  by  Jacob  just  before 
his  death  on  each  of  his  respective  sons,  and  the  several 
tribes,  of  which  they  were  the  destined  founders.     Two 
of  these  sons,  viz.  Simeon  and  Levi,  for  their  perfidious 
and  barbarous  murder  of  the  Shechemites,  are  thus  de- 
nounced by  their  dying  father — "  Cursed  be  their  an- 
ger, for  it  was  fierce  ;  and  their  wrath,  for  it  was  cruel ; 
I  will  divide  them  in  Jacob,  and  scatter  them  in  Israel.'* 
This    prophetic  doom  was  remarkably  verified.      For 
though  the  land  of  Canaan  was  divided  among  the  Is- 
raelites by  tlie  contingency  of  lots  ;  yet  the  tribe  of  Si- 
meon had  no  distinct  portion  assigned  to  it,  but  only  a 
small  inheritance  in  the  midst  of  the  tribe  of  Judah  ; 
and    the    posterity    of  Levi  had    no    separate   inheri- 
tance in  lands,  like  the  rest  of  the  Hebrews,  except  a  few 
cities  with  their  suburbs  taken  from  the  possessions  of 
all  the  other  tribes.    Thus  the  families  of  Simeon  and  Le- 
vi, in  exact  agreement  with  this  prophecy, continued  divid- 
ed and  scattered  in  Israel,  to  the  end  of  their  common- 
wealth,    I'his  address  of  Jacob  to  his  sons  foretels  with 
great  exactness  many  other  surprising  traits  in  the  char- 
acters and  circumstances  of  their  future  offspring.     We 
will  select  one  remarkable  instance.     In  blessing  the  tribe 
of  Judah  he  utters  this  prediction — "  The  scepter  shall 
not  depart  from  Judah,  nor  a  lawgiver  from  between  his 


32  LECTURES  ON  [lect.  ii. 

feet,  until  Shiloh  come  ;  and  unto  him  shall  the  gather- 
ing of  the  people  be.'*  That  by  Shiloh  is  intended  the 
Messiah  appears  from  the  import  of  the  Hebrew  word, 
which  the  most  learned  critics  derive  from  verbs,  signifi- 
ing  either  to  send,  to  enjoy  peace,  or  to  prosper  and 
save  ;  and  which  accordingly  denotes  the  great  promised 
Messenger,  Peace  maker,  or  Saviour,  It  also  appears 
from  its  being  included  in  the  appropriate  blessing  pro- 
nounced upon  Judah,  to  whom  the  preeminence  or  high- 
est privilege  belonged  ;  from  the  gathering  of  the  peo- 
ple to  this  Shiloh,  which  is  the  same  with  all  nations  be- 
ing converted  to  and  blessed  in  him  ;  from  the  consent 
of  all  the  antient,  and  many  of  the  modern  Jews,  as  well 
as  Christians  ;  and  finally  from  the  exact  agreement  of 
the  prophecy,  thus  understood,  with  the  truth  of  facts 
before  and  after  the  coming  of  Christ.  It  is  a  fact,  that 
a  scepter  or  lawgiver,  that  is  the  supreme  government  of 
Israel  was  first  set  up  in  the  tribe  of  Judah,  in  the  per- 
son of  David,  and  continued  in  that  tribe,  in  a  line  of 
regular  descent  from  him  till  the  time  of  the  Babylonish 
captivity  ;  after  which  it  still  subsisted  in  the  same  tribe 
under  a  different  form,  till  the  birth  of  our  Saviour. 
But  soon  after  this  event  Judea  was  made  a  Roman 
province  ;  its  civil  administration  was  transferred  to  Ro- 
man governors  ;  and  not  long  after  its  capital  city  was 
destroyed,  and  its  surviving  inhabitants  dispersed.  Since 
this  dispersion  the  family  of  Judah  has  been  so  far  from 
possessing  civil  authority,  that  its  very  existence,  as  a  dis- 
tinct tribe,  has  been  confounded  and  lost.  This  train  of 
facts  at  once  explains  the  meaning,  and  proves  the  divine 
inspiration  of  this  antient  prediction. 

Having  briefly  traced  the  history   of  that  authority, 
■which  was  possessed  by  the  early  ancestors  of  the  Jew- 


LECT.  II.]  JEWISH  ANTIQUITIES.  23 

ish  nation,  we  are  prepared  to  examine  tiie  special  gov- 
ernment of  this  people  from  the  commencement  of  their 
civil  polity  to  its  final  extinction.  To  form  a  just  esti- 
mate of  this  government,  we  must  first  attend  to  its  lead- 
ing design,  or  inquire  what  objects  the  Deity  proposed  in 
its  erection.  If  we  can  show  that  the  ends  designed  by 
it  were  worthy  of  God,  and  that  the  means  employed 
were  eminently  adapted  to  those  ends,  you  will  need  no 
other  proof  of  its  wisdom  and  excellence. 

The  Hebrew  constitution,  like  all  good  governments,  ^ 
was  intended  to  protect  the  freedom,  property,  and  peace 
of  the  community  at  large,  and  of  its  several  members. 
But  this  was  not  its  only  intention.  It  was  also  design- 
ed to  preserve  in  that  nation  the  knowledge  and  service 
of  the  one  true  God,  and  to  set  up  an  eiFectual  barrier 
against  the  contagious  and  destructive  evils  of  idolatry. 
Agreeably,  the  Jewish  form  of  government  was  found- 
ed in  a  mutual  and  explicit  contract  to  the  following  pur- 
pose : — The  people,  on  their  part,  solemnly  chose  or  ac- 
cepted Jehovah  as  their  poUtical,  as  well  as  religious  Sov- 
ereign, engaging  to  adhere  to  his  worship  and  laws,  in 
opposition  to  every  species  of  idolatry  :  God,  on  his  part, 
promised  that  on  this  condition  he  would  govern,  pro- 
tect and  bless  them  in  a  peculiar  and  immediate  way,  se- 
curing to  them  not  only  the  transcendent  privileges  and 
comforts  of  the  true  religion,  but  high  degrees  of  tempo- 
poral  liberty,  peace  and  prosperity.  The  reasons  why 
temporal  blessings  and  evils  are  so  much  employed  to  en- 
force this  constitution,  are  weighty  and  obvious.  It  was 
fit  that  God,  as  the  political  King  of  Israel,  should  guard 
his  laws  with  political  sanctions.  Such  sanctions  were 
peculiarly  needful  and  beneficial  to  so  gross  a  people,  as 
the  Jews,  and  in  a  period  of  the  world,  when  the  doc- 


24  LECTURES  ON  lect.  ii.] 

trine  of  a  future  retribution  was  so  feebly  discovered,  and 
of  course  had  so  little  effect.  The  good  and  evil  things 
of  the  present  state  were  also  the  great  incitements 
to  idolatry  :  it  therefore  became  necessary  to  press  them 
into  the  service  of  true  religion.  The  idolatrous  nations 
believed  in  and  worshipped  subordinate  beings,  as  the 
immediate  dispensers  of  health  and  long  life,  of  worldly 
affluence  and  prosperity.  Several  of  the  Old  Testament 
Prophets  charge  the  Jewish  people  with  relapsing  into  the 
worship  of  inferior  beings  upon  the  fond  conceit,  that 
they  gave  them  their  corn,  and  wine,  and  oil,  their  silver 
and  gold.  This  prevailing  notion,  that  temporal  bles- 
sings came  from  some  demon,  idol,  or  tutelar  deity,  whom 
for  this  reason  it  was  necessary  to  conciliate,  rendered  it 
highly  expedient  that  an  institution  intended  to  guard  the 
belief  and  adoration  of  the  one  true  God,  should  hold  up 
these  blessings  as  exclusively  his  gifts ;  to  be  sought  and 
obtained,  only  by  a  strict  adherence  to  his  worship  and 
commands. 

But  you  will  ask,  was  it  proper  to  protect  the  true  re- 
ligion, and  prevent  idolatry,  by  civil  establishments  and 
temporal  considerations  ?  Did  not  this  directly  operate 
to  crush  free  inquiry,  and  to  foster  religious  persecution, 
hypocrisy,  and  severity  ? — We  reply,  as  the  Jewish  con- 
stitution was  a  Theocracy,  in  which  Jehovah  was  the  tem- 
poral Sovereign ;  as  that  people  held  the  land  of  Canaan, 
and  all  their  peculiar  privileges,  upon  the  footing  of  their 
alliance  to  him ;  so  idolatry  in  them  was  high  treason 
against  their  acknowledged  King,  and  against  that  origi- 
nal compact,  on  which  their  national  happiness  and  even 
existence  depended.  Besides,  God  had  given  that  na- 
tion peculiar  and  abundant  evidence  that  he  was  the  true 
and  onlyDeityjand  that  every  blessingand  calamity  result- 


LECT.  II.]  JEWISH  ANTIC)UITIES.  s^ 

ed  from  his  favor  or  displeasure.  It  was  therefore  \i6th 
just  and  merciful  to  enact  severe  penakies  against  those^ 
who  should  traiterously  revolt  from  him.  Such  penalties 
were  but  an  equitable  counterpart  to  the  high  rewards 
connected  with  obedience.  They  were  needful  and  be- 
nevolent guards  to  the  public  virtue  and  safety.  They 
implied  no  infringement  of  the  just  rights  of  the  subject, 
any  more  than  the  penal  laws  of  other  states,  which 
punish  conspiracies  against  the  constitution.  In  short, 
they  were  absolutely  necessary,  as  things  then  were,  not 
only  to  preserve  rational  piety  and  virtue,  with  their 
attendant  blessings,  among  the  Jews,  but  to  prevent 
their  total  extinction  through  the  world.  Those,  who 
censure  the  Jewish  government  for  thus  patronising  the 
true  religion,  do  not  sufficiently  consider  the  evil  nature 
and  effects  of  idolatry,  and  its  rapid  and  general  propa- 
gation in  the  early  ages.  Even  the  antient  Egyptians, 
a  people  celebrated  for  wisdom  and  science,  were  among 
the  most  stupid  and  extravagant  idolaters.  The  Hebrews 
themselves,  notwithstanding  their  special  religious  advan- 
tages, were  exceedingly  addicted  to  this  prevailing  abom- 
ination. Lest  any  should  view  idolatry  as  a  harmless  or 
venial  error,  I  will  mention  some  of  the  dreadful  evils 
wrapped  up  in  it  ;  that  we  may  be  struck  with  that  en- 
lightened and  benevolent  policy,  which  aimed  to  arrest 
and  destroy  it. 

One  of  the  principal  evils  of  idolatry  was,  that  it  led 
away  the  human  mind  from  the  knowledge,  obedience, 
and  imitation  of  the  all  perfect  Being,  and  of  course  from 
that  true  holiness  and  morality,  which  alone  could  en- 
gage his  acceptance  and  blessing  ;  and  transferred  its 
homage  to  imaginary  local  divinities,  whose  protection 

was  to  be  obtained  by  magical  rites,  or  bv  absurd,  im- 

D 


26  .  LECTURES  ON  it^cr.u, 

pure,  ©r  barbiirous  ceremonies  of  worship.  Hence  man- 
kind became  necessarily  vicious  both  in  principle  and 
practice.  Instead  of  aiming  to  please  the  true  God,  and 
procure  needed  blessings  from  him,  by  adoring  and  copy- 
mg  his  purity,  justice,  and  benevolence,  they  sought  the 
favor  of  yupiter,  who  with  all  his  power  and  dignity 
was  exhibited  to  them  as  a  hero  in  lust,  intemperance, 
a,nd  wickedness  ;  of  Mercury,  the  patron  of  thieves  and 
robbers  ;  of  Bacchus,  the  god  of  drunkenness  ;  or  of 
Venus,  the  model  and  protectress  of  debauchery.  As 
the  characters  of  such  deities,  so  the  most  sacred  rites 
and  mysteries  of  their  worship  extinguished  in  their  vota- 
ries every  principle  of  moral  rectitude,  and  nourished  ev- 
ery evil  propensity  ;  they  not  only  licensed  but  even 
consecrated  the  most  shocking  scenes  both  of  lewdness 
and  of  cruelty.  It  was  a  known  custom  among  the  Cana- 
anites  to  sacrifice  even  their  own  children  to  one  of  their 
idols. — When  we  contemplate  these  and  many  other  de- 
testable crimes,  which  the  Scripture  charges  upon  these 
Canaanitish  idolaters  ;  must  we  not  pronounce  it  wise, 
just,  and  even  benevolent  in  the  Supreme  Ruler  to  inflict 
upon  them  exemplary  punishment  ?  And  had  he  not  a 
right  to  commission  the  Israelites  to  execute  this  punish- 
ment ? — As  this  dreadful  execution  of  the  Canaanites 
gives  rise  to  one  of  the  most  popular,  and  at  the  same 
time  unjust  clamors  of  infidelity  against  the  constitution 
and  consequent  proceedings  of  the  Hebrew  nation,  I 
would  just  remark,  that  the  question  between  us  and  such 
objector*  is  not,  whether  the  Israelites  had  any  natural 
right  to  take  -away  the  lives  and  estates  of  the  Canaan- 
ites, who  had  never  injured  them  ?  We  grant  they  had. 
not.  But  certainly  the  righteous  Judge  of  nations  had 
a  right  to  exterminate  those  wicked  idolaters  by  whatev- 


LECT.  II.]  JEWISH  ANTIQUITIES.  27 

€T  instruments  he  chose  to  employ.  If  a  human  govern- 
ment may  lawfully  commission  one  man  to  kill  another, 
•who  has  forfeited  his  life  ;  much  more  may  the  Supreme 
Governor  do  the  same.  To  say  that  the  Israelites  had 
no  such  commission,  but  only  made  a  false  pretension 
to  it,  is  meanly  to  shift  the  question  before  us  ;  which 
is,  whether  their  conduct,  with  all  its  circumstances,  as 
stated  in  Scripture,  be  justifiable  ?  We  confidently  main- 
tain  not  only  the  equity,  but  the  peculiar  wisdom  and 
goodness  of  God  in  this  mode  of  proceeding.  For  noth- 
ing could  more  powerfully  operate  to  suppress  idolatry 
and  its  attending  vices,  and  to  encourage  true  religion  and 
virtue,  than  for  Jehovah  publicly  to  commission  and  mirac- 
ulously to  asiist  a  nation,  who  openly  professed  and  wor- 
shipped him,  to  extirpate  mighty  nations  of  idolaters,  and 
to  grant  and  permanently  secure  to  his  conquering  people 
the  possessions  of  the  latter,  on  the  express  condition  of 
their  stedfast  obedience  to  his  laws.  By  thus  destroy- 
ing the  Canaanites  the  God  of  Israel  publicly  triumph- 
ed over  their  idol  deities  j  he  showed  that  these  could 
neither  give  nor  secure  to  their  votaries  life  and  pros- 
perity, but  that  he  was  the  sovereign  dispenser  of  bles- 
sings to  his  friends,  and  of  plagues  to  his  enemies.  This 
whole  proceeding  was  especially  fitted  to  impress  the  Is- 
raelites with  a  perpetual  abhorrence  and  dread  of  those 
crimes,  which  they  had  been  the  instruments  of  punish- 
ing, and  to  secure  their  fidelity  to  that  Being,  whose 
wonderful  interposition  they  had  experienced,  and  whose 
continued  favor  was  connected  with  their  loyalty. 

As  the  peculiar  manner,  in  which  the  Jews  were  made 
to  possess  the  land  of  Canaan,  was  thus  highly  favorable 
to  their  virtue,  and  of  course  to  their  prosperity  ;  so 
raany  of  their  laws,  which,  sit  first  view,  maj  seem  tri- 


28  LECTURES  ON  [i.pcT.  ii. 

fling  or  severe,  will  appear  important,  if  we  keep  in  view 
the  great  design  of  their  national  establishment.  Thiis 
the  laws,  which  prohibited  familiar  intercourse  and  espe- 
cially intermarriages  with  their  heathen  neighbours, 
though  censured  by  infidels  as  unsocial  and  savouring 
of  misanthropy,  were  highly  useful  to  preserve  the  Is- 
raelites a  distinct  and  holy  community,  and  thus  to  keep 
alive  in  the  world  the  pure  principles  of  piety  and  mor- 
als. So  easily  were  the  Hebrews  enticed  into  idolatry, 
that  a  frequent  participation  in  the  society  or  even  inno- 
cent entertainments  of  heathens  would  endanger  the  pu- 
rity of  their  character. — Many  other  statutes  derive  their 
chief  importance  from  the  same  source.  The  ablest  of 
the  Jewish  Doctors  gives  this  general  reason  for  them — 
"  They  were  made  to  keep  men  from  idolatry,  and  such 
false  opinions  as  are  akin  to  it,  such  as  pretences  to  in- 
cantations, divinations,  foretelling  things  by  the  stars, 
or  by  the  possession  of  some  spirit  or  demon,  or  consult- 
ing with  such  persons."  He  farther  observes,  that 
f '  many  of  the  magic  rites  consisted  in  certain  gestures, 
actions,  or  words  ;"  and  mentions  several  examples  of 
such  superstitions  ;  among  the  rest  a  remarkable  rite  to 
prevent  a  storm  of  hail.  Now  not  a  few  of  the  Mosa- 
ical  laws,  which  would  otherwise  seem  unworthy  of  the 
wisdom  of  God,  were  yet  necessary  guards  against  these 
idolatrous  pagan  customs. — That  statute,  for  instance, 
which  forbido  the  Jews  to  "  round  the  corners  of  their 
heads,  or  to  marthe  corners  of  their  beards,*'  will  ap- 
pear important,  when  we  consider  it  as  a  barrier  against 
a  magical  custom  of  the  heathen  priests,  who  made  this 
mode  of  treating  their  hair  and  beards  essential  to  their 
idol  worship,  and  a  grand  prerequisite  to  the  success  of 
their  petitions.' — ^We  likewise  instantly  perceive  the  wis- 


j,ECT.  II.]  JEWISH  ANTIQUITIES.  2g 

dom  of  that  prohibition,  "  neither  shall  a  garment  of 
linen  and  woolen  come  upon  thee,"  when  we  know  that 
such  mixed  garments  were  the  appropriate  habits  of  idol- 
atrous priests,  and  were  supposed  to  possess  some  great 
magical  virtue. — We  also  understand  the  propriety  of 
that  law,  which  forbids  each  sex  to  wear  any  garment 
peculiar  to  the  other,  when  we  find  that  it  was  a  stand- 
ing injunction  among  the  antient  heathens,  that  men 
must  stand  before  the  star  of  Venus  in  the  flowered  gar- 
ments of  women,  and  women  were  to  put  on  the  armour 
of  men  before  the  star  of  Mars.  Agreeably,  Macrobius 
tells  us,  that  m.en  worshipped  Venus  in  women's  habits, 
and  women  in  the  habits  of  men. — How  wise  and  benev- 
olent  was  it  in  the  divine  Legislator,  by  such  minute  and 
strict  precepts,  to  guard  a  gross  and  superstitious  people 
from  the  dangerous  customs,  which  every  where  sur- 
rounded them,  and  which,  without  such  checks,  must 
have  operated  to  destroy  every  distinction  between  Jews 
and  pagans. 

Let  us  then  steadily  keep  in  mind  the  noble  and  com- 
plex design  of  the  Hebrew  government.  Let  us  view  it 
as  intended  to  preserve  in  our  world  rational  piety  and 
virtue,  and  in  connexion  with  this  to  dispense  liberty,  or- 
der, and  happiness  to  the  Jewish  commonwealth.  Their 
constitution,  thus  viewed,  resembles  the  pillar  of  cloud 
and  of  fire,  which  attended  their  camp  through  the  wil- 
derness. While  it  guided,  protected,  and  cheered  the 
obedient  Jews,  it  held  up  to  the  surrounding  world  a 
public  and  impressive  monument  of  the  supremacy  of  Je- 
hovah, of  the  blessings,  which  attend  his  faithful  ser- 
vants, and  of  the  detestable  and  destructive  evils,  which 
accompany  idolatry,  superstition,  and  vice. 


36  LECTURES  ON  [lect.  hi. 


LECTURE  in. 

Objection   of  partiality    in    Jehovah     toivard  the    'Jewish    nation^ 
ansnuered.         Objection    to    the  Hcbre'iV  constitution  as  a  sys- 
tem of  intolerance    and  ^uar,    of   conquest    or    extermination^ 
answered.      System  sf  Hebrew  policy  contrasted  with  that  of 
ihi  afttiSfit  heathens. 

An  our  last  Lecture  we  showed  that  the  great 
design  of  the  civil  constitution  of  the  Jewish  nation  was 
the  preservation  of  the  true  religion  among  them,  and  in 
Connexion  with  this,  their  temporal  freedom  and  pros- 
perity. I  presume  you  will  all  grant,  that  such  a  design 
was  truly  benevolent  and  noble,  and  that  every  regula- 
tion necessary  to  its  accomplishment  was  highly  impor- 
tant. We  have  already  remarked,  that  many  statutes  in 
the  Jewish  code,  which,  at  first  view,  seem  puerile,  were 
needful  barriers  to  that  people  against  the  enticing,  but 
dangerous  customs  of  their  idolatrous  neighbours.  Yet 
still  many  features  of  the  Hebrew  government  differ  so 
widely  from  the  best  sentiments  and  usages  of  modern 
times,  that  it  requires  a  candid  and  attentive  survey  to 
make  us  fully  see  their  propriety  and  beauty.  As  I 
trust  that  both  you  and  myself  are  honest  inquirers  after 
truth,  I  hope  you  will  cheerfully  accompany  me  in  the 
disquisition  before  us  ;  and  the  rather,  as  the  question 
concerning  the  merits  of  the  Jewish  polity  and  laws  affects 
the  reputation  both  of  the  Old  Testament  and  the  New  ; 
and  it  has  accordingly  been  the  practice  of  many  enemies 
to  Christianity  to  attempt  its  subversion,  not  by  direct 
assault,  but  by  casting  reproach  or  ridicule  on  the  insti- 
tutions of  the  antient  Jews.  We  are  willing  to  meet 
them  on  this  ground.      If  these  institutions   cannot 


LECT.  III.]  JEWISH  ANTIQUITIES.  31 

be  fairly  vindicated,  we  stand  ready  to  give  up  all  reveal- 
ed religion  as  indefensible. 

We  have  represented  the  civil  government  of  the  He- 
brews as  founded  on  a  peculiar  compact  or  relation  be- 
tween God  and  them,  by  which  he  became  their  political 
Sovereign  and  Protector,  and  they  engaged  theraselvCiS 
to  worship  and  obey  him,  in  opposition  to  all  pretended  or 
rival  deities.  But  some  may  object  that  there  is  a  great  ab" 
surdity  in  supposing  God,  the  universal  Parent  and  Ruler, 
thus  to  connect  himself  withone  particular  nation,  and  tobe- 
comea  partial  and  tutelarDeity  to  them,  while  he  seemed  to 
exclude  from  his  favor  a  great  majority  of  his  human  fami- 
ly. This  plausible  objection  incapable  of  two  satisfac- 
tory answers.  First,  God's  peculiar  relation  to  the  Jews 
did  not  in  the  least  diminish  or  hinder  his  paternal  and 
beneficent  care  of  all  his  rational  offspring.  Will  any 
person  say,  that  the  supreme  Governor,  by  giving  one 
portion  of  mankind  greater  privileges  than  the  rest,  ex- 
cludes the  latter  from  his  notice,  or  conducts  in  a  partial 
and  injurious  manner  ?  Would  it  be  wise  to  infer  that, 
because  the  constitution  and  laws  of  the  United  States 
appropriate  the  city  of  Washington,  and  a  small  district 
around  it,  to  the  special  residence  and  jurisdiction  of  our 
national  rulers,  therefore  the  rest  of  the  Union  is  shut 
out  from  their  patriotic  inspection  and  influence  ?  Yet 
this  conclusion  would  be  far  less  absurd  than  the  objec- 
tion before  us  ; — especially  when  we  add  Secondly,  tha? 
God's  design  in  thus  selecting  and  covenanting  with  a 
particular  nation  was  not  so  much  their  peculiar  benefit, 
as  the  general  good  of  mankind  ;  for  this  constitution  was 
a  light  &Qt  up  in  the  midst  of  a  dark  world  ;  a  light, 
which  preserved  and  in  some  measure  diffused  the  knowl- 
edge and  practice  of  pure  religion  and  virtue,  and  thus 


52  LECTURES  ON  [lect.  m. 

kept  alive  in  the  human  mind  those  principles,  which  are 
the  basis  of  liberty  and  order,  of  improvement  and  hap- 
piness both  to  individual  and  social  man.     That  we  may 
distinctly  see  how  far  this  constitution  promoted  these 
excellent  purposes,  I  would  observe  that  the  very  ex- 
istence of  this  frame  of  government  led  up   the  minds 
of  the  Jews  to  that   One    true   God,   by  whose  wis- 
dom it  was  formed,  by  whose  authority  it  was  enjoyed, 
and  by  whose  extraordinary  providence  it  was  visibly 
carried  into  effect.     The  tenure,  by  which  they  claimed 
and  enjoyed  the  benefits  of  this  constitution,  was  their 
firm  and  exclusive  loyalty  to  Jehovah.     On  this  condi- 
tion he  promises  and  actually  gives  them  a  pleasant  and 
fertile  country,  which  they  hold  by  his  conditional  grant. 
By  their  instrumentality  he  expels  the  former  inhabitants 
for   their   abominable  crimes,  the  fruits  of  their  idol- 
atry.    He  blesses  the  new  tenants  of  this  country  with 
freedom  and  plenty,  with  peace  raid  prosperity,  while 
they  retain  their  religious  and  virtuous  character  ;    but 
when  they  apostatize  he  permits  their  enemies  to  afflict 
and  oppress  them.     Thus  a  weak  and  little  nation,  sur- 
rounded on  all  sides,  and  frequently  invaded  by  great  and 
powerful  empires,  is  visibly  protected  against  them  all  by 
the  superior  power  of  Jehovah,  and  subsists  much  longer 
than  any  known  kingdom  in  the  world.     What  an  au- 
gust and  impressive  spectacle  !  How  forcibly  did  it  teach 
beholding  nations  the  vanity  of  idols,  and  the  suprema- 
cy of  the  God  of  Israel  !    How  pathetically  did  it  call 
them  off  from  the  fatal  service  of  the  former,  to  the  wor- 
ship and  protection  of  the  latter  ! — Let  it  be  further  not- 
ed, that  the  central  situation,  which  the  Jews  occupied 
with  respect  to  the  then  inhabited  globe,  and  the  stupen- 
dous works  of  divine  power,  by  which  their  government 


Lect:  hi.]  JEWISH  ANTIQUITIES.  33 

and  laws  were  introduced,  supported,  and  executed,  by 
which  they  themselves  were  often  chastised,  defended, 
or  delivered,  and  their  mighty  adversaries  defeated  or  ru- 
ined, were  admirably  calculated  to  spread  the  glory  of 
God,  and  the  knowledge  and  obedience  of  his  laws,  into 
the  surrounding  world.  Even  the  captivities  and  disper- 
sions, which  this  people  suffered  for  their  transgressions, 
were  made  subservient  to  the  extension  and  triumph  of 
their  religion.  The  eminent  virtues  and  extraordinary 
gifts  displayed  by  some  of  these  captives,  and  the  won- 
derful interpositions  of  Jehovah  in  their  favor,  impressed 
on  the  minds  of  heathen  princes  and  nations  a  high  rev- 
erence for  the  religion  and  the  God  of  Israel.  The  cel- 
ebrated learning  of  the  antient  Eastern  world,  especially 
on  civil,  moral,  and  religious  subjects,  was  doubtless  in 
great  measure  derived  from  the  laws  and  writings  of  this 
favored  people.  The  nearer  we  come  down  to  gospel 
times,  the  more  extensive  is  the  beneficent  influence  of 
their  system  on  neighbouring  countries.  As  the  Jews 
were  gradually  diffused  over  the  Roman  empire,  as  well 
as  over  the  Asiatic  regions,  so  they  every  where  convert- 
ed great  numbers  from  idolatry  to  the  faith  and  worship 
of  the  true  God.  While  the  greatest  pagan  philoso- 
phers, instead  of  turning  any  of  the  people  from  super- 
stition to  rational  piety,  conformed  themselves  to  the 
reigning  idolatry,  and  recommended  the  same  conformi- 
ty to  others  ;  the  Jews  propagated  their  own  religion  far 
and  wide,  and  thus  contributed  to  prepare  mankind  for 
the  perfect  dispensation  of  the  gospel.  In  a  word,  the 
erection  of  this  people  into  a  peculiar  and  separate  polity 
rendered  them  the  safe  depositaries  of  those  promises, 
predictions,  and  types,  which  excited  in  mankind  the 
cheering  hope  of  a  future  Redeemer,  which  gradually 

E 


^4  LECTURES  OM  [lect.  hi. 

fitted  them  for  his  coming,  and  which  gave  a  distinct  and 
full  testimony  to  his  divine  mission,  when  he  actually  ap- 
peared. Thus  the  Mosaic  constitution,  far  from  having 
a  partial  operation  in  favor  of  one  nation  only,  was  a  de- 
signed and  unspeakable  blessing  to  the  human  race. 

This  train  of  thought  leads  us  to  answer  those  objec- 
tors, whx)  represent  this  constitution  as  a  system  of  in- 
tolerance and  war,  of  conquest  or  extermination  against 
all  the  rest  of  the  world,  under  the  pretense  of  building 
Mp  the  true  religion  upon  the  ruins  of  idolatry.  We 
readily  grant,  that  this  government  was  primarily  and 
especially  designed  for  the  benefit  of  the  Jews  ;  just  as 
the  constitution  of  our  country  is  peculiarly  intended  for 
the  happiness  of  Americans.  The  Hebrew  Lawgiver 
and  people,  like  the  framers  and  supporters  of  our  gov- 
ernment, were  strangers  to  that  refined  philanthropy^ 
which  seeks  the  good  of  the  whole  by  the  destruction  of 
its  several  parts.  Their  benevolence  operated  in  the 
first  place  towards  themselves  and  their  own  nation.  In 
this  view  the  laws  of  Moses  were  excellent.  Far  from 
encouraging  a  narrow  or  malignant  spirit,  they  cherish- 
ed every  feeling  and  ofiice  of  brotherly  kindness  and  pa- 
triotism. They  required  the  Jews  to  abstain  from  every 
species  of  enmity,  revenge,  or  oppression  ;  to  treat  their 
poor  neighbours  and  debtors,,  their  domestic  servants, 
and  even  their  enemies,  with  mildness  and  liberality. 
They  strictly  prohibited  them  from  ridiculing  or  taking 
ungenerous  advantage  of  the  bodily  infirmities  of  any 
person,  such  as  laying  a  stumbling  block  before  the  blind, 
or  cursing  the  deaf.  Their  civil  code  is  full  of  such  pre- 
cepts ;  and  in  these  instances  it  displays  a  spirit  of  equi- 
ty, of  tenderness,  and  generosity,  which  cannot  be  par- 
alleled in  any  other  system  of  antient  policy.      Nor  was 


LECT.  III.]  JEWISH  ANTIQUITIES.  3  ? 

this  just  and  humane  treatment  to  be  confined  to  mem- 
bers of  their  own  community.  They  are  very  frequent- 
ly commanded  to  show  kindness  to  strangers  or  foreign- 
ers ;  to  love  them  as  themselves  ;  to  love  and  do  them 
good  in  imitation  of  the  divine  example,  and  because  they 
themselves  had  experimentally  known  the  condition  and 
the  heart  of  strangers.  The  strangers  are  often  joined 
"with  the  poor,  the  widow,  the  fatherless,  and  the  Le- 
vites,  as  peculiar  objects  of  their  pity  and  succour.  The 
gleanings  of  their  fields  were  to  be  left  for  them,  as  well 
as  for  their  own  jJoor  ;  and  those  who  oppressed  them 
were  classed  among  the  vilest  criminals.  It  was  also  a 
very  amiable  feature  in  the  Mosaic  constitution,  that  one 
express  design  of  their  weekly  Sabbath  was,  that  their 
servants,  and  the  stranger,  and  even  their  cattle,  might 
rest  and  be  refreshed.  We  grant  that  no  foreigners 
were  permitted  to  reside  among  them,  who  openly  pro- 
fessed idolatry,  because  this,  as  we  showed  in  our  last 
Lecture,  was  directly  subversive  of  their  government. 
But  in  every  other  case  they  were  obliged  to  receive 
and  comfort  strangers,  even  tnough  they  did  not  become 
naturalized,  or  incorporated  with  their  society.  Nor  is 
there  one  statute  or  precedent  m  their  law,  which  author^ 
ized  them  to  propagate  their  religion  by  force,  or  to  per- 
secute foreigners  for  not  complying  with  their  peculiar 
customs. 

It  is  therefore  a  great  mistake,  to  consider  the  Hebrew 
polity  as  a  system  of  general  persecution  or  extirpation. 
For  the  commands,  given  to  destroy  idolatry  and  its  vo- 
taries, are  evidently  limited  to  the  land  of -Ciuiaan,  whiqji 
God  had  granted  to  the  Israelites,  to  be  the  exclusive: 
seat  of  uncorrupted  religion  and  morality,  with  which 
idolatrous  worship  was  totally  Inconsistent.     With  m^ 


3^'  LECTURES  ON  [lect.  in. 

gard  to  other  countries,  there  is  no  requirement,  permis- 
sion, nor  example  of  the  Jews  making  war  upon  them, 
foi  the  mere  purposes  either  of  rehgion  or  of  conquest. 
On  the  contrary,  the  whole  plan  of  their  government 
was  fitted  to  check  the  views  of  foreign  ambition.  For 
it  circumscribed  them  within  the  limits  of  a  small  coun- 
try. It  parcelled  them  out  into  several  tribes  ;  it  assign- 
ed to  each  its  peculiar  and  unalienable  territory  ;  it  ob- 
liged them  to  offer  all  their  sacrifices  in  that  country, 
and  at  the  tabernacle  or  temple  placed  in  its  capital  ;  it 
limited  the  observance  of  their  Sabbatical  years  and  their 
Jubilees,  and  all  their  other  peculiar  institutions,  to  the 
land  of  Canaan.  These  fundamental  articles  restrained 
them  to  the  quiet  enjoyment  of  their  religion  and  laws 
within  their  own  boundaries,  and  were  incompatible  with 
the  acquisition,  the  improvement,  or  the  defence  of  ex- 
tensive dominions.  It  is  accordingly  remarkable,  that 
the  national  blessings  promised  to  them  on  their  obedi- 
ence, never  include  an  enlargement  of  empire,  but  only 
an  assurance  of  distinguished  prosperity  and  happiness  in 
their  own  country,  and  of  victory  over  all  that  "  should 
rise  up  against  them,"  that  is,  who  should  disturb  or  in- 
vade them  in  their  rightful  possessions.  Agreeably, 
their  military  code  directs  theni  how  to  conduct  such 
wars,  as  their  own  defence  made  just  and  indispensable. 
Let  the  cause  of  the  war  be  ever  so  urgent,  and  the  fa- 
cility of  destroying  their  enemies  ever  so  great,  yet  they 
are  required  first  to  proclabn  peace  to  them,  that  is,  to  of- 
fer them  the  quiet  enjoyment  of  their  country  and  pos- 
sessions, on  condition  of  their  paying  a  certain  tribute  to 
the  Israelites.  If  a  city  thus  summoned  refuse  the  pro- 
posal, they  are  directed  to  besiege  it  ;  but  if  it  surren- 
ders before  it  be  carried  by  assault,  the  fives  of  its  inhab-c 


LECT.  III.]  JEWISH  ANTIQUITIES.  37 

itants  are  still  to  be  spared.  But  if  it  finally  reject  all 
pacific  overtures,  after  being  fairly  warned  of  the  conse- 
quences, should  it  be  taken  by  force  ;  they  are  allowed 
after  subduing  it  by  storm,  to  kill  all  the  males,  that  is, 
all  who  bore  arms  ;  but  the  women  and  children  they 
are  strictly  required  to  spare  even  amid  the  fury  of  an 
assault.  They  are  also  forbidden  to  destroy  the  fruit 
trees  of  the  enemy,  because  they  are  man's  life  ;  which 
the  Hebrew  doctors  justly  interpret  as  a  prohibition  of 
every  needless  waste  or  cruel  devastation  in  the  hostile 
territory.  Though  one  part  of  these  regulations  does 
not  fully  correspond  with  the  present  humane  and  refin- 
ed maxims  of  the  most  civilized  christian  nations  ;  yet 
this  mode  of  conducting  war  is  far  more  just,  more  ten- 
der and  liberal,  than  was  common  in  those  rude  and  bar- 
barous ages  ;  it  greatly  exceeds  in  moderation  even  the 
conduct  of  the  Roman  armies,  under  generals  famed  for 
their  humanity,  as  Scipio,  Germanicus,  Titus,  &c. 

In  a  word,  that  you  may  be  forcibly  impressed  with 
the  excellence  of  the  Hebrew  policy,  considered  as  a  pre- 
servative of  rational  piety  and  morals,  and  consequently 
of  private  and  national  happiness,  I  will  briefly  contrast 
this  system  with  that  of  the  antient  heathens  ;  referring 
you  for  a  more  full  illustration  to  a  series  of  discourses 
delivered  at  Philadelphia  by  the  candid,  industrious,  and 
learned  Dr.  Priestley  ;  many  of  whose  thoughts  I  gladly 
abridge  in  the  following  observations. 

First,  while  the  most  monstrous  polytheism  pervaded 
all  the  nations  of  antiquity,  the  first  and  vital  principle 
both  of  the  Jewish  government  and  religion  was  the  ac- 
knowledgment of  One  Supreme  Being.  "  Thou  shalt 
have  no  other  gods  beside  me"  is  the  first  command  de- 
livered from  Mount  Sinai  ;    and  "  thou  shalt  love  the 


38  LECTURES   ON  [lect.  hi. 

Lord  thy  God  with  all  thine  heart,'*  with  an  undivided 
and  exclusive  homage,  is  a  precept,  which  animates  and 
dignifies  all  the  Hebrew  institutions  and  writings.  In 
vain  do  we  look  for  a  sentiment  so  just,  so  sublime,  and 
beneficent,  in  the  best  systems  of  heathen  government  or 
philosophy. 

Secondly,  while  the  pagans  worshipped  their  deities  un- 
der the  debasing  figures  of  animals,  and  even  inanimate 
forms,  yea,  adored  brutes  and  images  themselves  ;  the 
second  commandment  of  the  Mosaic  law  expressly  shuts 
out  this  degrading  practice  ;  and  the  whele  Jewish  con- 
stitution holds  up  an  intelligent,  immense,  and  almighty 
spirit  as  the  sole  object  of  homage  ;  a  spirit,  who  can- 
not be   represented   by  any  visible  likeness. 

Thirdly^  while  the  gods  of  the  heathen  were  limited  and 
local  deities,  and  their  characters  polluted  with  the  grossest 
vices ;  Jehovah,  theKing  and  God  of  the  Hebrews,  is  always 
described  as  infinitely  wise  and  powerful,  holy  and  good. 
Accordingly,  while  the  worship  of  the  former  consisted 
of  the  most  cruel,  obscene,  and  demoralizing  ca*emonies  ; 
that  of  the  latter  was  strictly  pure  and  decent,  and  the 
"whole  law  of  the  Israelites  was  fitted  to  exalt  their  moral 
character  into  a  resemblance  of  the  perfect  rectitude  of 
Deity,  *'  Be  ye  holy,  for  I  am  holy,"  is  the  great  pre- 
cept of  their  divine  King, 

Fourthly,  while  the  public  festivals,  consecrated  to  the 
heathen  gods,  were  scenes  of  riot  and  debauchery  ;  those 
of  the  Hebrews  were  devoted  to  innocent  rejoicing,  in- 
termixed with  solemn  acts  of  religion  ;  and  every  thing, 
which  approximated  to  the  horrid  customs  of  the  pagan 
world,  was  banished  with  abhorrence  from  the  service  of 
tlieir  temple.  Their  religious  rights  were  as  remote  from 
seedless  severity,  as  from  moral  impurity.     Then:  law 


LECT.  III.]  JEWISH  ANTIQUITIES.  39 

enjoined  no  painful  ceremony,  except  that  of  circumcision. 
It  required  only  one  fast,  viz.  that  of  a  single  day  in  a  year, 
while  it  ordained  three  annual  festivals  of  considera- 
ble length.  But  the  heathens  began  even  their  principal 
festival  with  the  most  barbarous  rites  of  mourning,  with 
tearing  their  hair,  shaving  their  heads,  and  mangling  their 
flesh.  These  cruel  rites  of  worship  are  expressly  forbid- 
den to  the  Israelites. — "  Ye  shall  not  cut  yourselves  nor 
make  any  baldness  between  your  eyes  ;  ye  shall  not 
print  any  marks  in  your  flesh ;  for  ye  are  a  holy  people 
to  the  Lord." — ^Every  incentive  to  lewdness,  which  was 
openly  practised  in  the  pagan  worship,  was  far  removed 
from  that  of  Jehovah.  As  the  heathens  were  fond  of 
worshipping  on  the  tops  of  mountains,  and  in  groves, 
where  every  kind  of  abomination  was  conveniently  com- 
mitted ;  the  Jews  on  this  account  were  forbidden  to 
plant  groves  near  to  the  altar  of  God.  While  the  su- 
perstition of  the  former  converted  their  temples  and  al- 
tars into  a  sacred  asylum  for  all  sorts  of  criminals  ;  the 
altars  of  the  latter  afforded  no  refuge  to  presumptuous 
offenders  ; — *'  If  a  man,  says  the  king  of  Israel,  come 
upon  his  neighbour,  and  slay  him  with  guile,  thou  shait 
take  him  from  mine  altar,  that  he  may  die." 

Fifthly,  the  heathen  nations  were  extremely  devoted  to 
divination,  witchcraft,  and  necromancy  ;  Insomuch  that 
even  the  refined  Romans  held  the  established  auguries 
in  the  highest  veneration  ;  and  many  serious  christians, 
as  well  as  infidels,  in  this  enlightened  age  have  great 
faith  in  similar  superstitions.  But  every  thing  of  this 
kind  is  severely  interdicted  in  the  Jewish  law.  This  cir- 
cumstance, especially  considering  the  times  in  which  this 
system  was  framed,  strongly  evinces  the  superior,  the  di- 
vine wisdom  of  its  Founder.    We  may  add,  the  heathens 


40  LECTURES  ON  [Lect.  ni, 

reserved  some  part  of  the  first  fruits  of  their  harvests 
for  magical  purposes.  When  they  had  gathered  all  their 
fruits,  they  took  a  kid,  and  boiled  it  in  its  mother's  milk, 
and  with  magical  rites  sprinkled  it  on  their  gardens  and 
fields,  thinking  hereby  to  render  them  fruitful.  This 
superstitious  practice  is  forbidden  to  the  Hebrews — 
"  thou  shalt  not  seethe  a  kid  in  its  mother's  milk."  And 
when  they  presented  their  first  fruits,  they  were  directed 
to  recount,  with  decent  and  pious  gratitude,  the  good- 
ness of  God  to  them  and  their  fathers. 

Sixthly,  the  antient  pagans  had  many  superstitious 
rules  with  respect  to  sacrifices.  Thus  hogs  were  sa- 
crificed to  Ceres,  an  owl  to  Minerva,  a  hawk  to  Apollo, 
a  dog  to  Hecate,  an  eagle  to  Jupiter,  a  horse  to  the  Sun, 
a  cock  to  Esculapius,  a  goose  to  Isis,  and  a  goat  to  Bac- 
chus. They  also  reserved  some  of  the  flesh  of  these 
victims  for  superstitious  uses.  But  to  prevent  every  such 
use  of  sacrifices,  the  Jews  were  ordered  to  keep  nothing 
of  theirs  till  the  ensuing  morning.  They  v/ere  also  strict- 
ly forbidden  to  eat  any  part  of  it  raw  ;  which  was  a  su- 
perstitious and  savage  custom  of  the  Egyptians  and  some 
other  nations.  In  short,  the  Hebrews  alone  kept  to  the 
rational  and  useful  idea  of  sacrifices  ;  for  they  confined 
them  to  things  most  proper  for  the  food  of  man,  in  order 
to  express  their  acknowledgments  to  God,  as  the  giver 
of  this  food,  and  to  sit  down  as  thankful  guests  at  his  ta- 
ble. 

Finally,  if  we  duly  attend  to  the  regulations  prescrib- 
ed for  the  diet  of  this  people,  permitting  some  kinds  of 
food,  and  prohibiting  others,  we  shall  find  them  restrict- 
ed to  such  provision,  as  best  suited  their  intended  cli- 
mate and  the  purposes  of  health.  Whereas  the  restric- 
tions laid  on  many  of  the  heathens  ia  this  particular  sa- 


LECT.  III.]  JEWISFI  ANTIQUITIES.  4^ 

vorcd  of  gross  superstition.  In  short,  you  can  scarcely 
name  any  kind  of  superstitious  absurdity  practised  in  the 
pagan  world,  which  is  not  particularly  reprobated  and 
barred  in  the  Jewish  laws. 

How  false  and  injurious  then  is  the  representation  of 
many  writers,  that  this  system  is  a  most  degrading,  op- 
pressive, and  detestable  superstition  !  The  conclusion  of 
the  celebrated  author  abovenamed  is  iafinitely  more  just 
and  enlightened  ;  who  pronounces  the  great  object  of 
this  institution  to  be  "  the  most  worthy  that  can  be  con- 
ceived," and  declares,  that  "  considering  all  the  circum- 
stances of  the  antient  Jews  and  of  neighbouring  nations, 
their  system  was  the  best  possible  one,  as  much  superior 
to  any  of  human  invention,  as  the  works  of  nature  excel 
those  of  art.'' 


F 


43  LECTURES  ON  [lect.  iv. 


LECTURE  IV. 

Hebrew  constitution  adapted  to  secure  the  freedom  and  happiness  of 
its  subjects.  Hebrenv  government  originally  a  free  and  equal  re- 
public. Fundamental  laws  required^  that  the  territory  should 
be  equally  divided  ;  that  estates  should  be  holden  as  a  freehold 
from  God  himself ;  and  that  they  should  never  affernvard  be  al- 
ienatcdi  ^'^^t  descend  in  perpetual  succession.  j^grarian  law,  or 
year  of  Jubilee.  Military  regulations.  Population  encouraged.. 
General  government  for  the  common  safety  and  happiness. 


I 


N  considering  the  civil  government  of  the  an- 
tient  Jews,  we  have  shown  that  its  primary  object  was 
the  preservation  of  the  true  religion  in  that  nation,  and 
consequently  in  the  world.  We  have  also  seen  that  the 
leading  provisions  of  this  government  were  excellently 
adapted  to  this  design.  The  other  object  of  the  Hebrew 
policy  was  the  temporal  freedom  and  happiness  of  its  sub- 
jects. These  outward  blessings  indeed  would  natural- 
ly, as  well  as  by  divine  promise,  result  from  their  faith- 
ful adherance  to  the  pious  and  virtuous  principles  pre- 
scribed in  their  law.  But  besides  the  salutary  influence 
of  these  principles,  their  whole  political  constitution  was 
eminently  fitted  to  the  same  beneficent  end.  This  will 
fully  appear  from  a  brief  survey  of  their  form  of  govern- 
ment, as  appointed  by  Jehovah,  and  delineated  by  his 
servant  Moses. 

As  property  is  the  usual  source  of  power,  and  conse- 
quently of  civil  authority  ;  hence  every  government  re- 
ceives its  complexion  from  the  manner,  in  which  its  lands 
or  other  possessions  are  distributed  to  its  several  mem- 
bers.    If  the  prince,  as  in  some  eastern  communities,  be 


LECT.  IV.]  JEWISH  ANTIQUITIES.  43 

proprietor  of  the  territory,  he  will  of  course  be  absolute  ; 
since  the  tenants  of  the  soil  will  in  this  case  hold  it  at  his 
arbitrary  will,  and  thus  must  feel  a  servile  dependence  on 
his  pleasure.  If  the  property  be  shared  by  a  few  men, 
and  the  great  body  of  the  people  hold  it  under  them  ; 
these  few  will  constitute  a  ruling  nobility,  who  will  really 
concentrate  the  authority  of  the  nation.  But  if  the  prop- 
erty be  divided  in  a  nearly  equal  manner  among  all  the 
members  ot  the  society,  these  will  naturally  possess  both 
its  physical  and  civil  power,  whatever  be  the  form  of 
their  political  union. 

If  we  apply  these  remarks  to  our  present  subject,  we 
shall  find  that  the  Hebrew  government  was  originally  a 
free  and  equal  republic.  According  to  the  mean  com- 
putation of  the  most  accurate  authors,  the  terfftory  of 
Canaan  settled  by  God  on  the  Jewish  nation,  though  a 
small  country,  contained  at  least  fourteen  millions  of 
acres  ;  which,  divided  among  six  hundred  thousand  pec^ 
pie,  the  estimated  number  of  that  nation,  will  give  to  each 
person  the  property  of  twenty  one  acres,  after  reserving 
more  than  a  million  acres  for  public  uses.  This  distri- 
bution of  property,  under  a  constitution,  which  animat- 
ed and  dignified  industrious,  simple,  and  frugal  manners, 
and  in  a  period  of  the  world,  when  such  modes  of  life 
were  honorable,  would  secure  to  each  virtuous  Israelite 
a  decent,  comfortable,  and  independent  support,  espe- 
cially in  a  climate  and  country  so  propitious  as  those  of 
Judea.  At  the  same  time  this  provision  was  so  mode- 
rate, as  to  preclude  in  the  best  manner  the  baneful  vices 
of  idleness  and  luxury  ;  and  every  man's  circumstances 
would  forcibly  recommend  the  opposite  virtues. 

As  the  most  eifectual  securities  for  the  permanent  free- 
dom.and  purity  of  the  Jewish  government,  and  the  equal 


44  LECTURES  ON  [lect.  iv. 

rights  and  property  of  its  subjects,  the  wisdom  of  thcdi^ 
vine  Framer  enacted  the  following  fundamental  laws  ; — 
that  the  territory  should  be  equally  divided  to  the  seve- 
ral members  of  the  community  ;  that  every  man  should 
hold  his  estate  as  a  freehold  immediately  from  God  him- 
self, without  any  tenure  of  service  or  vassalage  to  inter- 
mediate lords  ;  and  that  the  estates  thus  settled  upon 
the  several  families  should  never  afterwards  be  alienated 
from  them,  but  descend  by  an  indefeasible  entail  in  per- 
petual succession.  The  first  article,  viz.  the  division  of 
the  land,  was  ordered  to  be  carried  into  effect  with  the 
utmost  exactness,  under  the  inspection  of  the  high  priest, 
the  judge,  and  one  of  the  princes  of  the  tribe.  The 
manner  of  this  division  was  by  lot  ;  and  it  was  so  con- 
ducted, that  each  tribe  and  family  received  their  share 
by  themselves.  To  use  the  modern  style,  every  tribe  liv- 
ed together  in  the  same  county,  and  the  members  of  eve- 
ry family  occupied  the  same  town  or  vicinity.  To  prevent 
the  distinction  of  tribes  from  being  confounded,  their 
sons  and  daughters  were  not  permitted  to  marry  into  any 
other  tribe  but  their  own.  The  celebrated  Harrinpon 
justly  describes  the  process  of  dividing  their  territory  by 
lot,  in  the  following  manner.  There  were  two  urns, 
one  containing  the  names  of  the  tribes,  the  other  the 
names  of  those  parcels  of  lands,  which  they  were  to  draw. 
Accordingly  the  name  of  a  tribe,  for  example  of  Benja- 
min, being  drawn  out  of  one  urn,  to  that  name  a  parcel 
was  drawn  out  of  the  other,  for  instance,  the  country 
lying  between  Jericho  and  Bethlehem.  This. being  done, 
the  prince  of  that  tribe  chose  in  what  place  he  would  take 
his  agreed  proportion  ;  for  our  author  supposes  the 
chiefs  of  tribes  and  of  families  had  a  larger  assignment 
of  land  on  account  of  their  quality  and  power.     After 


LECT.  IV.:  JEWISH  ANTIQUITIES.  45 

this,  the  remainder  of  the  parcel  was  subdivided  according 
to  the  number  of  families  in  said  tribe  ;  and  these  subdi- 
vided parcels  being  put  in  one  urn,  and  the  names  of  the 
fathers  of  families  in  the  other,  each  house  or  family- 
drew  its  particular  lot.  Every  patriarch  or  head  of  a 
house  then  selected  his  proportion  of  this  lot ;  and  the 
rest  was  again  subdivided  according  to  the  number  of 
names  in  each  family.  If  these  were  more  than  the  lot 
would  supply  at  twenly  one  acres  per  man,  the  defect 
was  filled  up  by  additions  from  the  next  parcel  ;  and  if 
they  were  fewer,  the  overplus  was  transferred  to  the  next 
division.  Thus,  in  a  manner  similar  to  the  drawing  of 
modern  lotteries,  an  accurate  division  of  the  land  of  Ca^ 
naan  by  lot  was  both  practicable  and  easy. 

This  original  equaUty  of  landed  property  was-  an  in- 
stance of  wise  policy  on  many  accounts.  While  it  gave 
birth  to  general  economy  and  diligence,  it  secured  to  ev- 
ery citizen  a  free,  easy,  and  honorable  condition.  It 
nourished  the  spirit,  the  virtues,  and  the  blessings  of  ag- 
ricultural Hfe,  in  opposition  to  the  evils,  v/hich  grow  out 
of  foreign  commerce  and  conquest.  It  precluded  or  pow- 
erfully checked  every  ambitious  invasion  of  the  public 
liberty  ;  for  no  person  in  the  nation  possessed,  or  could 
legally  acquire  such  property,  as  would  enable  or  encour- 
age him  to  oppress  his  fellow  subjects.  As  none  had 
great  wealth,  by  which  to  corrupt  others  ;  so  very  few 
could  be  so  poor,  as  to  become  the  easy  prey  of  corrup- 
tion. It  could  never  be  in  the  power  of  one  or  a  few 
men  to  force  the  community  into  subjection  to  their  am- 
bitious views  ;  for  the  aggregate  power  possessed  by  the 
numerous  freeholders  of  the  several  tribes  was  a  mighty 
barrier  against  all  such  usurpations.  In  short,  the  ar- 
rangement before  us  was  fitted  to  create  and  maintain  3, 


4€  LECTURES  ON  [lect.  iv. 

large  body  of  able  and  independent  yeomanry,  of  patrlot- 
tic  and  brave  militia,  whose  constant  possession  of  valu- 
able property  and  freedom  enabled  them  duly  to  appre- 
ciate and  defend  them. 

When  a  good  constitution  is  once  established,  sound 
policy  will  make  the  best  provision  for  its  permanent  ex- 
istence and  effect.  For  this  purpose  an  Agrarian  law, 
or  a  year  of  Jubilee  was  instituted,  by  which,  at  the  ex- 
piration of  every  half  century,  alienated  estates  were  to 
revert  to  their  original  owners,  or  to  their  natural  heirs, 
and  every  obligation,  by  which  a  Hebrew  had  bound 
himself  to  a  state  of  servitude,  w^as  dissolved.  This  pe- 
culiar provision  of  the  Jewish  law  had  an  excellent  eifect 
in  perpetuating  both  the  freedom  and  property  of  the 
several  families  and  citizens  of  that  commonwealth.  It 
prevented  the  most  idle  and  extravagant  householder  from 
entailing  hopeless  slavery  and  ruin  on  his  family.  "  He 
could  only  mortgage  his  possession  for  a  limited  time  j 
nor  could  there  be  any  instance  of  a  dangerous  and  last- 
ing accumulation  of  landed  property.**  How  effectually 
did  this  guard  the  reasonable  liberty  and  happiness  of 
all  !  What  an  attachment  to  the  soil,  and  of  course  what 
an  ardent  love  of  country  must  have  grown  out  of  this 
unalienable  right  to  their  several  possessions  ! 

The  wisdom  of  the  abovementioned  institutions  will 
strike  us  with  greater  force,  if  we  consider  that  the  He- 
brew government  was  designed  to  continue  for  many 
hundred  years.  The  Jews  were  to  enjoy  their  civil  poli- 
ty and  their  religion,  and  thus  to  keep  alive  in  the  world 
the  knowledge  and  service  of  the  true  God,  till  a  better 
constitution  should  take  place  under  the  reign  of  the 
Messiah.  To  effect  this  most  benevolent  purpose,  it  was 
necessary  to  guard  their  constitution  against  all  the  ave* 


i^cT.  1V.3  JEWISH  ANTIQUrriES.  45^ 

Hues  of  corruption,  slavery  and  dissolution  ;  it  was  ne- 
cessary to  preserve  them  a  free  and  united,  a  hardy  and 
invincible  people,  till  the  great  end  of  their  government 
should  be  superseded  by  the  coming  and  kingdom  of 
Christ.  We  are  to  remember  that  the  Jews  in  Canaan 
were  surrounded  by  very  great  and  powerful  enemies,  par- 
ticularly by  the  Egyptians,  Assyrians,  and  Babylonians. 
As  the  Hebrew  constition  made  no  provision  of  a  stand- 
ing defensive  army  against  such  formidable  neighbours, 
but  rather  precluded  its  existence  ;  it  was  important  ta 
provide  for  the  exterior  security  of  the  nation  in  some 
other  mode.  Accordingly  the  whole  community  was 
obliged  to  appear  in  arms,  when  legally  summoned. 
Thus  the  whole  nation  became  a  standing  army.  This 
feature  of  their  polity  deserves  a  more  particular  attention, 
"  Every  Israelite  of  an  age  capable  of  bearing  arms  was 
required  to  join  the  army,  when  danger  threatened  his 
country  ;  but  at  the  head  of  the  forces  a  proclamation: 
was  directed  to  be  made,  excusing  every  person  from  go- 
ing into  the  battle,  who  had  either  lately  married  a  wife, 
built  a  house,  or  planted  a  vineyard ;  as  these  circum- 
stances would  naturally  render  him  too  fondly  attached 
to  life,  and  more  unwilling  to  expose  it  in  the  public  ser- 
vice. Every  man  too,  who  felt  himself  fearful  and  faint- 
hearted on  any  other  account  was  wisely  dismissed  pre- 
viously to  the  engagement,  lest  their  timidity  should  in- 
fect his  brethren  in  arms.'*  Dr.  Priestly  justly  observe?, 
that  maxims  so  full  of  good  sense  and  moderation  can- 
not be  found  in  any  other  antient  nation.  But  these  ex- 
emptions of  particular  persons  from  military  service  ne- 
cessarily imply,  that  all  others  were  bound  to  attend  it  , 
and  even  those,  who  were  excused  from  engaging  in  the 
war,  were  obliged  to  appear  at  the  general  muster.    The 


•  5 

48  LECTURES  ON  [Lbct.  iv. 

officers  could  not  on  any  occasion  grant  liberty  of  ab- 
sence for  more  than  one  year  ;  and  thovse  men,  who  were 
unfit  to  occupy  the  post  of  danger,  were  still  required 
to  assist  the  army  by  such  services,  as  they  were  qualified 
to  perform.  We  find  that  Moses,  the  Hebrew  Lawgiv- 
er, urged  with  great  force  the  duty  of  uniting  the  whole 
military  power  of  the  nation  for  the  purpose  of  effecting 
their  settlement  in  Canaan.  Such  a  union  was  afterward 
enjoined  as  equally  necessary  for  their  continued  securi- 
ty. The  importance  of  such  union  fully  justifies  those 
severe  laws  against  desertion,  and  those  dreadful  execu- 
tions for  this  crime,  which  the  sacred  history  records. 
To  desert  the  common  cause  in  seasons  of  danger  is  to  ex- 
pose to  ruin  the  welfare  and  even  existence  of  the  com- 
munity. To  punish  such  deserters  with  death  has  been 
the  just  and  even  benevolent  policy  of  all  nations  and 
constitutions.  Those  therefore,  who  censure  the  laws 
and  proceedings  of  the  Israelites  on  this  ground,  discover 
a  want  either  of  judgment,  integrity,  or  candor. 

In  considering  the  military  force  of  this  people  I  will 
just  add,  that,  as  the  great  strength  of  any  country  lies 
in  its  population,  so  the  uniform  principles  of  the  Jews 
led  them  beyond  any  other  nation,  to  view  celibacy  and  the 
want  of  posterity  as  a  great  aflBiiction  and  reproach,  and 
a  multitude  of  children  as  the  noblest  blessing.  But  in 
heathen  communities  many  persons  aspired  to  perpetual 
celibacy,  as  a  high  instance  of  religion  and  of  human  per- 
fection. From  this  pagan  source  have  been  derived  the 
absurd  and  pernicious  institutions  of  monastic  life  in 
some  christian  countries. 

Having  contemplated  the  twelve  tribes  of  Israel  not  on- 
ly settled,  but  permanently  secured  and  protected  in  their 
several  portions  of  the  holy  land,  as  so  many  distinct 


LECT.  IV.]  JEWISH  ANTIQUITIES.  49 

provinces,  we  will  now   more  particularly  inquire  into 
their  general  government,  by  which  their  counsels  and 
energies  were  combined  for  the  common  safety  and  hap- 
piness.    As  their  government  was  a  theocracy,  in  which 
Jehovah  himself  was  their  Supreme  Lawgiver  and  King  ; 
so  their  constitution  could  not  vest  any  proper  legislative 
authority  either  in  the  individual  or  confederate  tribes  ; 
for  the  laws  of  both  were  enacted  by  their  divine  Sove- 
reign, and  were  declared  to  be  sacred  and  immutable. 
They  were  forbidden  to  add  to,  or  diminish  from  them, 
under  the  penalty  of  forfeiting  all  their  possessions  and 
privileges.     Yet  still  many  subordinate  regulations  were 
needful  to  the  due  observance  and  execution  of  these  laws. 
Such  regulations  were  accordingly  left   to  the  wisdom 
and  authority  of  the  nation.     But  in  what  manner,  or 
by  what  organs  were  the  national  wisdom  and  authority 
expressed  ?    We  reply,  the  organ  of  the  public  will  was 
threefold,  viz.  a  popular  assembly,  an  advising  senate, 
and  a  presiding  magistrate.     In  these  particulars  the  an- 
tient  Hebrews,  under  the  special  direction  of  heaven, 
adopted  the  same  general  system,  which  the  most  improv- 
ed wisdom  of  after  ages  has  selected  as  the  most  perfect 
form  of  civil  policy.     The  best  features  of  the  Grecian 
and  Roman,  and  perhaps  we  may  add,  of  the  present  A- 
merican  republics  were  exhibited,  from  remote  antiquity, 
by  the  comparitively  small  and  despised  commonwealth 
of  Israel.     To  verify  this  assertion,  we  will  attend  dis-  - 
tinctly  to  each  of  the  three  branches  of  government  just 
named. 

First,  the  existence  of  a  popular  or  democratic  assem- 
bly under  the  Jewish  constitution  appears  from  those 
scriptural  passages,  which  speak  of  all  Israel,  of  all  the 
congregation^  of  the  whole  congregation  of  the  Lardy  as  hav- 

G 


'5^  LECTURES  ON  [lect.  iv. 

ing  a  voice  in  the  original  covenant  or  compact,  which 
Jehovah  made  with  that  nation,  and  in  every  subsequent 
transaction  of  great  pubhc  importance.     This  assembly  is 
styled  the  wbo/e  congregation,  because  every  one  of  the 
hundred  thousand  freeholders,  who  consented  to  the  cov- 
enant, and  in  whom  the  property  of  Canaan  was  unalien- 
ably  vested,  had  a  constitutional  right  of  suffrage  in  this 
body,  and  because  while  the  whole  nation  was  encamped 
together  under  Moses,  he  could  and  probably  did  propose 
public  measures  to  the  whole,  and  obtain  their  united  con- 
sent.    But  after  they  had  become  spread  abroad  over  the 
promised  land,  and  were  industriously  engaged  in  culti- 
vating the  soil,  then  the  tribes  appeared  by  their  Repre- 
sentatives, that  is,  by  a  certain  number  of  their  provin- 
ci»il  officers,  who  are  called  Elders,  Heads,  and  Judges, 
and  sometimes  all  Israel,  because  they  were  the  legal  rep- 
resentation of  the  whole.      This  delegated  body  bore  a 
striking  analogy  to  the  popular  assembly  of  antient  Rome, 
to  the  house  of  Commons  in  England,  or  to  the  house  of 
Representatives  in  the  United  States.      When  Moses 
summoned  all  Israel  to  hear  and  consent  to  the  constitu- 
tion and  laws  proposed  to  them  by  God,  we  are  informed 
that  all  the  people  expressed  their  concurrence  with   the 
proposal — "  All,   that  Jehovah    hath  spoken,  we  will 
do.'*     By  this  act  of  concurrence  the  proposed  covenant 
became  a  national  law.     How  remarkably  does  this  mode 
of  proceeding  coincide  with  the  legal  forms  in  the  Ro- 
man commonwealth  ;  in  which  the  senate  or  magistrate 
proposed  a  measure  to  the  people  in  such  words  as  these 
— "  Romans,  is  this  your  will  ?    Do  you  resolve  it  ?'* 
To  which  the  people  answered,  "  we  will,  and  resolve 
it."     This  answer  gave  to  the  measure   proposed  the 
stamp  of  a  law.     The  same  or  similar  form?  character- 


LECT.  IV.]  JEWISH  ANTIQUITIES,  5 1 

ize  most  of  the  antient  governments.  We  are  further 
informed  that  when  Joshua  was  made  successor  to  Mo- 
ses, and  when  Saul  was  appointed  king  at  the  request  of 
the  people,  both  the  one  and  the  other  were  presented  to 
the  whole  congregation,  and  their  election  was  ratified 
by  their  unanimous  consent.  It  also  appears  that  Solo- 
mon, though  proclaimed  king  in  the  first  instance  by  Da- 
vid's order,  yet  was  afterwards  proposed  to  and  confirm- 
ed by  the  people.  In  short,  the  popular  branch  of  the 
Hebrew  government,  though  it  could  not  enact  new  laws, 
was  entrusted  with  many  concerns  of  high  national  mo- 
ment, such  as  settling  internal  disputes,  making  foreign 
war  and  peace,  establishing  the  principal  officers  and  ma- 
gistrates, exercising  jurisdiction  in  many  civil  and  crimi- 
nal causes,  and  in  fine,  using  much  the  same  powers, 
which  other  free  constitutions  have  lodged  in  the  same 
department.  The  weight  of  this  department  in  the  Jew- 
ish state,  and  the  high  spirit  of  liberty,  which  pervaded 
it,  are  remarkably  exemplified  on  several  occasions  j  one 
of  which  I  will  briefly  recite.  Saul,  the  first  king  of  Is- 
rael, who  was  an  imprudent  and  arbitrary  despot,  in  the 
ardor  of  battle  with  the  Philistines,  had  adjured  the  peo- 
ple, or  laid  them  under  oath,  not  to  eat  any  food  till  the 
evening,  that  is,  not  to  suspend  the  victorious  conflict 
for  the  purpose  of  taking  the  least  refreshment.  His 
own  son  Jonathan  through  ignorance  and  necessity  trans- 
gressed this  order.  His  father,  as  king  and  general,  in- 
stantly and  solemnly  determines  his  death—"  God  do  so 
to  me,  and  more  also,  for  thou  shalt  surely  die,  Jona- 
than."—that  is,  "  may  God  inflict  the  heaviest  ven- 
geance upon  myself,  if  I  do  not  put  thee  to  death."  It 
might  seem,  at  first  view,  that  this  royal  sentence  was  fi- 
nal and  irreversible.     Yet  even  here  the  popular  author- 


52  LECTURES  ON  [lect.  iv. 

ity  interposed  ;  the  assembly  of  the  people  thus  address- 
ed their  sovereign — "  Shall  Jonathan  die,  who  hath 
wrought  this  great  salvation  for  Israel  ?  God  forbid  ! 
.  As  Jehovah  liveth,  there  shall  not  a  hair  of  his  head  fall 
to  the  ground  :  so  the  people  rescued  Jonathan,  that  he 
died  not.'*  It  is  generally  agreed  that  this  intervention 
of  the  people  was  not  on  act  of  military  violence  and  se- 
dition ;  it  is  equally  evident  that  it  has  not  the  air  of 
humble  petition  or  supplication  ;  for  it  speaks  the  lan- 
guage of  decisive  authority  and  resolution.  It  is  therefore 
probable  that  theassembly(or  representatives)ofthe  people 
retained,  and  in  this  instance  exercised,  even  under  a  mo- 
narchical, yea  oppressive  administration,  the  right  of  con- 
demning or  absolving  criminals ;  a  power,  which  confess- 
edly belonged  to  the  popular  branch  in  other  celebrated 
communities.  In  a  word,  it  was  a  chief  excellence  of  the 
Hebrew  constitution,  that  it  was  pecuUarly  fitted  to  guard 
that  people  forever  against  kingly  despotism.  Jehovah  con- 
descended to  be  their  king,  for  the  express  purpose  of  ex- 
cluding all  other  raonarchs,  and  thus  perpetuating  among 
them  republican  liberty.  Accordingly,  when  they  de- 
sired a  king,  in  conformity  to  their  surrounding  nations, 
it  was  considered  by  God  as  a  rejection  of  his  mild  and 
equal  government,  and  a  mad  surrender  of  themselves 
and  their  children  to  the  curse  of  tyranny.  On  this  pe- 
culiar provision  in  favor  of  public  liberty  Dr.  Priestley 
ju3tly  remarks — "  What  could  have  led  Moses  to  think 
of  such  a  mode  of  government  as  this  ?  He  could  not 
Jiave  seen,  nor  heard,  nor  imagined  any  thing  like  it.  For 
at  that  time  no  such  thing  existed  either  in  fact  or  in 
idea."  It  must  therefore  have  been  the  offspring  of  di- 
vine wisdom. 


LECT.  v.]  JEWISH  ANTIQUITIES.  53 


LECTURE  V. 

Senatorial  branch  of  the  Hebrew  government.  The  manner ^  in 
nvhich  this  body  was  instituted.  The  similarity  between  this 
government  and  that  of  some  of  the  Europeati  and  American 
states.  Its  executive  branch.  Patriotic  administration  of 
Moses  and  Joshua, 


I 


N  our  last  lecture  we  noticed  several  excellent 
provisions  in  the  Hebrew  constitution  for  securing  the 
freedom,  property,  and  happiness  of  its  subjects.  Among 
these  provisions  we  especially  considered  the  following  ar- 
ticles ; — the  equal  division  by  lot  of  the  territory  of  Ca- 
naan to  the  several  members  of  the  community  ;  the  free, 
independent,  and  unalienable  manner,  in  which  each  tribe 
and  family  held  their  possessions  j  the  military  service  re- 
quired of  every  freeholder  ;  the  encouragement,  which 
these  and  similar  arrangements  gave  to  agricultural  dili- 
gence, simplicity,  and  contentment,  to  patriotic  zeal  and 
courage,  to  the  population,  vigor,  and  prosperity  of  the 
country;  and  finally  the  happy  distribution  of  the  national 
sovereignty  into  three  departments,  viz.  a  popular  assem- 
bly, an  advising  senate,  and  a  presiding  magistrate.  la 
contemplating  the  first  of  these  departments  we  have 
shown,  that  the  assembly  of  the  people,  convened  either 
in  person,  or  by  their  representatives,  and  styled  in  scrip- 
ture the  whole  congregatioit,  exercised  much  the  same  pow- 
ers, which  other  free  constitutions  have  vested  in  the  pop- 
ular branch  of  government.  We  have  shown  that  the 
Jewish  polity  in  its  original  form  was  fitted  above  all 
others  to  guard  public  liberty,  because  it  set  up  a  perfect 
monarch,  viz.  Jehovah  himself,  as  its  Protector,  to  the 
eJiclusion  of  all  earthly  kings  and  despots. 


54  LECTURES  ON  [lect.  v. 

Having  viewed  the  share,  which  the  people  had  in  this 
government,  we  are  now  to  consider,  secondly,  the  sen- 
atorial branch  of  it. 

The  most  free  and  equal  governments  both  of  antient 
and  modern  date  have  wisely  introduced  a  senate  in  some 
form  or  other,  to  check  popular  rashness,  precipitation, 
and  intrigue,  and  by  their  temperate  wisdom  and  influ- 
ence to  guide,  mature,  and  control  the  public  opinion  and 
conduct.  The  inestimable  value  of  this  branch  both  in 
the  individual  and  united  States  of  America  was  early  an- 
ticipated, and  has  been  constantly  felt  by  our  enlighten- 
ed citizens.  It  is  pleasing  to  observe  that  the  doctrine 
of  checks  and  balances,  maintained  by  our  illustrious 
countryman  in  his  defence  of  the  American  constitutions, 
was  essentially  understood  and  practised  as  early  as  the 
days  of  Moses.  From  the  time  of  this  great  Lawgiver 
down  to  the  extinction  of  the  Hebrew  commonwealth, 
we  constantly  meet  with  Princes,  Elders,  and  Heads  of 
the  people,  who  formed  a  senate  or  national  council.  But 
the  persons  composing  or  the  powers  exercised  by  this 
body  are  not  so  forcibly  marked  either  by  sacred  or  Rab- 
binical writers,  as  to  place  the  subject  beyond  the  reach 
of  dispute.  The  scripture  history  of  this  very  antient 
government  is  as  we  might  justly  expect,  very  short  and 
scanty,  compared  with  that  of  later  communities  ;  yet 
the  materials,  which  that  history  affords,  may,  if  accu- 
rately digested,  give  us  a  true,  though  general  idea  of 
this  venerable  system,  particularly  in  the  article  before  us. 

If  we  look  back  to  the  state  of  the  Hebrews,  while  in 
Egypt,  we  find  that  when  Moses  was  first  sent  to  them 
with  a  gracious  message  from  God,  he  was  directed  to 
'*  gather  the  Elders  of  Israel  together,"  and  deliver  the 
message  to  them,  which  direction  he  exactly  followed. 


LECT.  v.]  JEWISH  ANTIQUITIES.  55 

It  appears  then  that,  the  Israelites  had  a  body  of  Elders 
or  Rulers  even  in  Egypt  ;  and  that  every  application  or 
divine  command  was  delivered,  not  to  the  whole  multi- 
tude, but  to  this  select  body.  If  you  ask,  when  and  how 
was  this  body  instituted  ?  we  reply,  so  long  as  Jacob  liv- 
ed, his  twelve  sons  and  their  posterity  formed  but  one 
family  or  community  under  him.  But  when  he  diew 
near  his  end,  he  summoned  all  his  family,  in  order  to  dis- 
tribute it  into  twelve  distinct  tribes,  and  to  appoint  heads 
and  rulers  over  them.  Accordingly  he  addresses  his  sons, 
as  the  Representatives  of  so  many  distinct  societies.  He 
foretels  such  things  concerning  them,  as  are  applicable, 
not  to  single  persons,  but  to  communities.  Agreeably 
after  this  time,  but  not  before,  the  Israelites  are  mention- 
ed as  distinct,  but  confederated  tribes  ;  the  heads  of 
which  were  their  constituted  rulers  or  princes,  and  form- 
ed what  may  be  styled  the  aristocratical  part  of  their  gov- 
ernment. It  appears  that  the  rulers  of  no  one  tribe  had 
a  superiority  over  those  of  another  ;  but  each  portion 
of  the  confederacy,  like  the  several  states  of  America, 
possessed  a  local  and  independent  sovereignty.  This  re- 
mark is  verified  by  many  passages  of  their  history.  Thus 
upon  the  death  of  Joshua,  the  people  inquire  of  God, 
who  should  go  up  for  them,  or  at  their  head  against  the 
Canaanites.  This  question  would  have  been  impertinent, 
if  any  one  tribe  or  ruler  had  the  right  of  leading  and  gov- 
erning the  rest.  In  like  manner  when  the  Benjamites 
had  committed  an  outrage  in  the  affair  of  the  Levite  and 
his  concubine,  no  one  tribe  or  ruler  pretends  to  call  them 
to  account  ;  but  all  the  tribes,  met  in  legal  convention, 
demand  justice  on  the  offenders,  and  upon  refusal  have 
recourse  to  arms.  It  also  appears  that  while  the  princes 
of  the  several  tribes  possessed  an  equal  and  independent 


56  LECTURES  ON  [lect.  v. 

jurisdiction,  they  were  early  united  into  one  great  coun- 
cil for  the  common  welfare  ;  for  Moses  was  ordered  to  lay 
his  proposals  before  all  the  elders  of  Israel,  that  is,  be- 
fore a  general  council  of  the  whole  nation.  It  is  also 
remarkable,  that  when  the  Hebrews  went  out  of  Egypt, 
they  departed,  not  like  a  tumultuous  mob,  but  as  a  reg- 
ular army  under  proper  commanders,  and  each  host  rang- 
ed under  its  own  standard  ;  which  proves  that  they  had 
been  previously  habituated  to  order  and  discipline,  both 
civil  and  military,  and  also  renders  it  probable  that  the 
princes  of  tribes  had  been  acknowledged  as  general  offi- 
cers of  their  forces,  and  the  heads  of  families  as  subordi- 
nate officers.  This  very  early  existence  of  civil  and  military 
rule  among  the  Hebrews  will  account  for  that  kind  and 
degree  of  order,  authority  and  dignity,  which  afterwards 
subsisted  among  them.  In  these  antient  usages  v/e  per- 
ceive the  rude  beginnings  of  their  national  senate. 

While  the  people  were  encamped  in  the  wilderness, 
Jethro,  father-in-law  to  Moses,  on  a  visit  to  his  camp,  ad- 
vised him  to  choose  out  of  all  the  tribes  "  able  and  true 
men,  fearers  of  God,  and  haters  of  covetousness,"  and 
to  appoint  them  assistant  or  rather  subordinate  judges. 
These  judges  seem  to  have  been  so  many  justices  of  peace, 
and  to  have  constituted  inferior  courts  of  judicature  in 
the  several  tribes  and  cities  of  Israel.  By  these  magis- 
trates local  and  smaller  causes  were  determined  ;  while 
matters  of  great  or  general  importance  were  decided  by 
Moses.  Lord  Bacon  observes  that  this  judiciary  ar- 
rangement is  considerably  illustrated  by  the  regular  gra- 
dation of  magistrates,  introduced  by  king  Alfred  in  the 
several  counties  and  corporations  of  England.  It  does 
not  however  appear  that  this  early  arrangement,  adopt- 
ed by  the  advice  of  Jethro,  was  intended  to  cj-eate  a  na- 


LECT.  v.]  JEWISH  ANTlQUrnES.  57 

tiotial  senate,  as  many  Jev/ish  writers,  and  after  them. 
Grotius,  Selden,  and  ethers  have  supposed  ;  but  only  to 
provide  for  the  more  general  and  prompt  administration 
of  justice  in  every  part  of  the  nation.  Sometime  after 
this  appointment,  Moses,  afflicted  by  the  uneasy  and 
murmuring  spirit  of  the  people,  and  the  anger  of  Jeho- 
vah enkindled  by  it,  complains  that  he  was  not  able  to 
bear  the  whole  burden  of  the  people  alone  j  upon  which, 
by  divine  direction  seventy  men  from  among  the  el- 
ders of  Israel  were  selected  by  Moses,  confirmed  by 
the  people,  and  then  supernaturally  qualified  by  God, 
to  be  a  standing  council  to  the  chief  magistrate,  to  re- 
lieve and  assist  him  in  the  arduous  business  of  governing 
the  nation.  As  this  appointment  grew  out  of  th'e  public 
exigences,  so  its  direct  object  was  to  divide  the  burden 
of  the  national  administration  between  Moses  and  a  con- 
stant senate  or  privy  council.  Here  then  we  behold 
the  full  birth  and  prominent  features  of  an  intermediate 
body,  intended  on  the  one  hand  to  repress  popular  sedi- 
tion, and  on  the  other,  to  strengthen,  and  if  needful,  to 
control  the  supreme  executive  power. 

If  it  be  asked,  whether  the  national  senate  consisted 
of  these  seventy  elders  only  ;  we  answer,  that  many 
Jewish  authors,  from  a  fond  desire  of  magnifying  their 
famous  sanhedrim  or  council  of  seventy,  have  ascribed 
to  this  body  such  exclusive  or  paramount  dignity,  as  to- 
tally contradicts  many  passages  of  Old  Testament  histo- 
ry. From  these  passages  it  appears  that  all  the  princes 
of  the  tribes  and  chief  heads  of  families,  who  possessed 
authority  before  the  institution  of  the  sanhedrim,  still 
continued  to  sit  and  to  act  in  the  general  council.  We 
may  therefore  conceive  of  the  seventy  elders  as  a  select 

and  smaller  council,  to  assist  the  chief  magistrate  ia  the 

H  V 


$8  LECTURES  ON  [lect.  v. 

common  business  of  the  nation.      But  on  extraordinary 
and  more  momentous  occasions  all  the  princes  of  Israel 
united  with  these  elders  in  one  national  council.     There 
is  something  analagous  to  this  in  several  of  the  American 
states,  and  especially  in  some  of  the  governments  of  Eu- 
rope.    Thus  in  Great  Britain  the  king  has  a  small  privy 
council,  who  constantly   assist  him  in  the  ordinary  du- 
ties of  his  office.     But  when  high  national  concerns  re- 
quire the  meeting  of  all  the  peers,  as  well  as  the  com- 
mons of  the  realm,  those  select  counsellors  mingle  with, 
and  become  in  a  sense  lost  in  the  grand  senate  of  the  na- 
tion.    So  in  France,  before  its  late  revolution,  the  king 
appointed  a  number  of  men,  distinguished  by  their  legal 
and  political  abilities,  as  a  standing  court  of  justice  and 
advice.      But  on  very  great  occasions  he  summoned  to 
this  court  all  the  peers  of  the  kingdom,  each  of  whom  had 
an  equal  vote  in  the  assembly  ;  and  he  directed  his  stand- 
ing counsellors,  who  were  called  masters  of  parliament,  to 
assist  this  body  with  their  best  advice.     These  modern 
examples  may  throw  much  light  on  our  present  subject. 
It  has  been  much  disputed  whether  this  Hebrew  coun- 
cil of  seventy  was  a  perpetual,  or  only  a  temporary  in- 
stitution.    The  Jewish  Rabbles,  though  they  allow  that 
the  session  of  this  court  was  sometimes  discontinued  un- 
der the  government  of  their  kings,  yet  insist  that  it  was 
intended  to  subsist,  and  actually  flourished,  with  small 
interruptions,  from  the  time  of  Moses  to  the  end  of  their 
republic.     The  truth  seems  to  be,  that  though  the  He- 
brews had  a  permanent  senate,  composed  of  the  heads  of 
the  tribes,  yet  the  appointment  of  seventy  select  coun- 
sellors was  designed  for  the  temporary  purpose  of  assist- 
ing Moses,  and  his  successor  Joshua  during  the  unset- 


LECT.  v.]  JEWISH  ANTIQUITIES.  59 

tied  state  of  the  Israelites  ;  and  that  the  sanhedrim, 
which  made  such  a  figure  in  the  latter  periods  of  their 
history,  and  which  then  concentrated  their  national  dig- 
nity and  power,  was  set  up  in  the  time  of  the  Maccabees, 
between  two  and  three  centuries  before  Christ  ;  that  it 
grew  up  from  feeble  beginnings  to  high  degrees  of  author- 
ity. Agreeably,  in  the  time  of  our  Saviour  and  his  apos- 
tles this  court,  which  the  New  Testament  writers  call  the 
council,  was  the  grand  judicatory  of  the  nation,  before 
whose  tribunal  Jesus  himself  was  arraigned  and  con- 
demned. This  council  extended  its  jurisdiction  to  all 
persons  and  things  ;  it  exercised  the  power  of  life  and 
death  ;  its  decisions  were  final  ;  it  was  made  a  capital 
offence,  not  only  to  counteract,  but  even  to  controvert 
its  decrees. 

We  now  proceed  to  the  third  department  of  the  He- 
brew government,  viz.  that  oi presiding  magistrate.  As 
the  popular  branch  of  this  constitution  secured  the  liber- 
ties of  the  people  ;  as  the  senate  of  elders  tempered  the 
spirit,  and  guarded  the  enjoyment  of  liberty  by  wise  and 
wholesome  regulations  ;  so  an  eflicient  executive  was 
equally  necessary  to  add  life,  vigor,  and  protection  to 
the  whole.  Without  this,  liberty  is  hcentious  and  des- 
potic anarchy  ;  and  the  wisest  laws  are  but  a  dead  let- 
ter. The  most  free  and  enlightened  nations  have  found 
it  expedient  to  lodge  the  executive  power  in  one  hand,  or 
at  least  in  a  few,  for  the  sake  of  greater  responsibility, 
dispatch,  union,  and  energy.  The  best  forms  of  gov- 
ernment have  set  up  one  chief  commander  of  their  forc- 
es, and  one  or  a  few  principal  magistrates,  to  preside  in 
the  execution  of  the  laws.  "  Thus  the  Lacedemonians 
have  their  kings^  the  Athenians  their  arcbons,  the  Ro- 


<5o  LECTURES  ON  [lect.  r. 

mans  their  consuls ,  and  the  Hebrews  their ^w^^^j  ;"  and 
thus  the  admired  constitutions  of  America  have  their 
governors  and  presidents.  In  antient  governments  the 
name  king  often  implied  no  more  authority  than  that  of 
C07is2d  ;  and  there  is  one  instance  in  the  present  age,  in 
■which  the  latter  title  covers  as  much  power,  as  perhaps 
was  ever  annexed  to  the  most  pompous  appellation.  Ac- 
cordingly, among  the  antient  Jews  king  and  judge  were 
convertible  terms.  Thus  Moses  is  called  "  king  of  Je- 
shurun'*  or  Israel,  because  under  God,  their  real  Sove- 
reign, he  possessed  the  supreme  executive  power.  But 
the  style  of  judge  is  the  more  usual  epithet  to  describe 
this  officer  under  the  original  form  of  the  Hebrew  gov- 
ernment. Let  us  then  inquire  into  the  import  of  this  of- 
fice, as  instituted  by  God,  and  virtuously  exercised  by 
Moses  and  Joshua.  From  the  summary  account  of  it  in 
the  scripture  history  we  learn  that  this  high  function 
was  not  to  be  hereditary.  The  upright  policy  of  Moses, 
far  from  seeking  to  perpetuate  the  chief  magistracy  in  his 
own  family,  devoutly  repaired  to  God  for  the  appoint- 
ment of  his  successor.  This  wise  and  disinterested  ma- 
gistrate spurned  the  idea  of  any  hereditary  claim,  even  in 
favor  of  his  own  posterity,  as  'equally  absurd,  base,  and 
pernicious.  He  saw  that  great  qualities  of  understand- 
ing and  heart  were  the  only  titles  to  an  office  so  impor- 
tant. Accordingly,  Jehovah,  by  the  voice  of  his  oracle, 
and  in  answ^er  to  the  request  of  his  servant,  appoints 
Joshua,  a  man  of  another  family,  and  even  of  another 
tribe,  to  be  his  successor.  What  an  excellent  trait  does 
this  circumstance  hold  up  both  in  the  Hebrew  govern- 
ment, and  in  the  character  of  its  first  minister  !  It  fur- 
ther appears  that  the  authority  of  the  Hebrew  chief  ma- 


kECT.  V.J  JEWISH  ANTIQUITIES.  6^ 

gistrate,  though  great  and  extensive,  could  not  be  arbi' 
trary.  For  he  was  obliged,  as  we  have  seen,  to  propose 
all  greater  matters  to  the  congregation  and  senate  for 
their  consideration  and  decision  ;  and  both  he  and  they 
were  to  consult  and  be  directed  by  the  oracle ;  the  im- 
port of  which  may  hereafter  be  explained.  The  execu- 
tive power  then  was  sufficiently  balanced  by  the  advice 
of  the  senate,  the  consent  of  the  people,  and  the  appro- 
bation of  Jehovah,  expressed  by  his  oracle.  This  part 
of  the  Jewish  constitution  will  receive  still  further  light 
from  the  manner  of  Joshua's  induction  or  accession  to 
the  government.  In  the  first  place  Moses,  a  little  before 
his  death,  by  divine  direction,  publickly  invests  him  with 
the  office,  and  administers  a  solemn  charge  of  fidelity. 
After  the  decease  of  Moses,  God  by  the  voice  of  the  or- 
acle solemnly  approves  and  confirms  him  in  his  new  func- 
tion, and  engages  to  him  his  patronage  and  benediction. 
In  the  next  place  all  the  people  and*their  elders  express- 
ly recognize  his  authority  in  these  words — "  All  that 
thou  commandest  us,  we  will  do  ;    whithersoever  thou 

sendest  us,  we  will  go.      As  we  hearkened  unto  Moses, 
so  will  we  hearken  unto  thee  only  ;    the  Lord  thy  God 

be  with  thee  as  he  was  with  Moses.'*  Thus  he  was  le- 
gally established  in  his  authority  by  the  formal  consent 
both  of  God  and  the  people.  In  a  word,  the  Hebrew 
judge  was  vested  with  the  chief  command  in  war,  and  the 
first  magistracy  in  peace.  He  summoned  the  senatorial 
and  popular  assemblies,  proposed  subjects  for  their  de- 
liberation, presided  in  their  counsels,  and  executed  their 
resolutions.  He  acted  in  all  things  as  viceroy  of  Jehovah, 
the  king  of  Israel.  To  use  the  words  of  the  very  learn- 
ed Cahnet,  "  he  was  protector  of  the  law,  defender  of 


62,  LECTURES  ON  [lect.  v. 

religion,  avengei-  of  crimes,  especially  of  idolatry  ;  still 
he  had  no  power  to  make  new  laws,  or  to  impose  new 
taxes.  He  was  without  show,  without  pomp,  without 
followers,  without  equipage.  The  revenues  of  his  office 
were  merely  gratuitous  ;  he  had  no  settled  stipend  ;  nor 
did  he  raise  any  thing  from  the  people."  How  liberal 
and  beneficent  was  this  part  of  their  government  !  It 
.  united  their  wisdom  and  force  in  one  man  for  the  com- 
mon safety  ;  while  it  prevented  him  from. stretching  his 
authority  into  despotism,  and  protected  him  from  every 
ambitious  encroachment  or  seditious  attempt.  He  could 
not  acquire  unlimited  power,  not  only  for  the  reasons  be- 
fore hinted,  but  because  his  very  counsellors  were  both 
rulers  and  members  of  three  distinct  tribes  and  armies, 
consisting  of  free,  hardy,  and  jealous  freeholders.  A 
mercinary  standing  army  had  no  existence.  If  inst,ru- 
ments  of  wicked  ambition  could  have  been  hired,  yet  nei- 
ther the  chief  magisl^rate,  nor  any  other  citizen  possessed 
or  could  raise  a  sufficient  fund  for  that  purpose.  For 
similar  reasons  no  aspiring  demagogue,  nor  supposed 
combination  of  them,  could  effisctually  resist  or  subvert 
the  supreme  executive  authority.  We  readily  grant, 
that  the  Jews  did  not  for  any  great  length  of  time  enjoy 
freedom  and  prosperity  under  this  happy  constitution. 
The  cause  is  evident.  They  soon  departed  from  its  ex- 
cellent principles.  By  neglecting  to  appoint  or  to  coope- 
rate with  the  executive  power,  they  first  experienced  the 
dreadful  evils  of  anarchy  ;  and  then  by  an  easy  trapsi- 
tion  they  gradually  and  easily  resorted  to  absolute  mon- 
archy. May  we,  who  enjoy  civil  constitutions  in  many 
respects  corresponding  with  theirs,  learn  wisdom  and  vir- 
tue from  their  fatal  example.     In  particular  at   this  mo- 


LECT.  v.]  JEWISH  ANTIQUITIES.  6j 

ment,  when  the  Moses  and  Joshua  of  our  American  Is- 
rael have  retired  from  the  administration,  let  us,  like 
good  citizens  and  christians,  devoutly  pray  and  hope  that 
their  spirit  of  wisdom  and  integrity,  and  the  presence  of 
their  God,  may  eminently  characterize  and  prosper  their 
successor,  and  all  our  future  magistrates  and  people  to 
the  latest  generation. 


64  LECTURES  ON  [lect.  vi. 


LECTURE  VL 

The  superior  excellence  and  authority  of  the  Hebrew  constitution  and 
lawSy  as  an  immediate  communication  from  'Jehovah.  The  man- 
nery  in  which  this  communication  was  made.  Hebrew  theocra- 
cy the  most  antient  system  of  government.  The  particular  design 
of  the  Jewish  oraclcy  and  the  happy  effects  of  its  establishment. 


I 


.N  several  preceding  lectures  we  have  given  a 
brief  analysis  of  the  antient  Hebrew  government.  We 
have  shown  that  this  government,  besides  possessing  oth- 
er advantages  peculiar  to  itself,  combined  all  the  essen- 
tial features  of  the  most  perfect  constitutions  adopted  in 
after  ages  ;  particularly  that  it  established  those  three 
great  departments  or  balances  of  power,  a  popular  assem- 
bly, a  senatorial  council,  and  a  presiding  magistrate.  But 
the  most  distinguishing  and  crowning  excellency  of  this 
constitution  was,  that  it  placed  at  the  head  of  administra- 
tion a  perfect  Sovereign,  viz.  Jehovah  himself.  As  God 
was  the  Creator  and  moral  Governor  of  the  Israelites, 
in  common  with  the  rest  of  mankind,  and  in  this  capaci- 
ty enjoined  upon  them  all  moral  duties  ;  and  as  he  was 
also  their  religious  or  ecclesiastical  Head,  and  in  this  char- 
acter prescribed  the  peculiar  forms  and  rites  of  their  wor- 
ship ;  so  he  was  the  Sovereign  of  their  body  politic  ; 
and  in  this  relation  he  gave  them  civil  and  judicial  laws, 
proclaimed  war  and  peace,  and  appointed  officers  in  the 
state.  As  their  political  King,  he  ordered  a  palace  to  be 
built  for  his  residence  among  them,  I  m.ean  the  taberna- 
tie,  and  afterward  the  temple,  in  which  he  visibly  dwelt, 
or  manifested  his  presence,  by  the  Sbechinah,  or  bright 
cloud  of  glory,  appearing  over  the  mercy  seat  between 


LECT.  VI.]  JEWISH  ANTIQUITIES.  6s 

the  two  cherubims,  in  the  innermost  room  of  the  palace  ; 
on  which  account  he  is  said  to  "  dwell,*'  and  to  "  sit  be- 
tween the  cherubims.'**  From  this  seat  he  gave  forth  or- 
acles, or  notified  his  pleasure  respecting  important  mat- 
ters, which  were  not  previously  settled  bj  the  written 
laws. 

It  is  evident,  at  first  view,  that  if  God  was  in  a  pecu- 
liar sense  the  King  of  the  Hebrew  nation,  as  their  whole 
history  proves  ;  he  must  have  had  some  fixt  and  une- 
quivocal method  of  conveying  to  them  his  royal  pleas- 
ure ;  otherwise  his  authority  would  have  been  nugato- 
ry, and  his  will  perpetually  liable  to  be  counterfeited, 
mistaken,  or  perverted.  It  is  therefore  an  important 
question,  how  the  voice  or  oracle  of  Jehovah,  which  was 
the  highest  and  last  resort  in  the  Jewish  administration, 
was  given  forth  and  ascertained  ?  This  question  demands 
a  more  critical  attention,  on  account  of  that  fashionable 
incredulity  and  indiscriminate  contempt,  with  which 
some  modern  inquirers  regard  every  antient  story  of  orac- 
ular or  supernatural  inspiration.  The  mind  of  man,  at 
this  day,  enlightened  by  christian  knowledge  and  human 
science,  is  forcibly  struck  with  that  combination  of  deep 
cunning  and  ignorant  superstition,  v/hich  gave  birth  and 
reputation  to  the  heathen  oracles  and  auguries  even 
among  the  refined  Greeks  and  Romans.  We  readily 
grant  that  the  heathen  oracles  were  in  general  the  artful 
devices  of  priests  and  priestesses,  who  gave  forth  respon- 
ses according  to  the  pay,  which  they  expected  or  receiv- 
ed ;  and  who  uttered  their  predictions  in  such  equivocal 
terms,  as  might  suit  the  event,  whether  favorable  or  ad- 
verse. Kircher,  an  eminent  philosopher,  with  a  view  to 
undeceive  the  credulous,  and  to  account  for  some  strange 

*  Psalm  Isxx.  i.  xcix.  i. 


66  LECTURES  ON  T.l^ct.  ti. 

things  related  of  the  Delphic  oracle,  fixed  a  tube  in  his 
bed  chamber  in  Such  a  manner,  that,  when  persons  called 
him  at  the  garden  gate,  next  to  his  lodgings,  though  they 
spoke  no  louder  than  ordinary,  he  heard  them  as  distinct- 
ly, as  if  they  were  in  the  room,  and  returned  as  audible 
an  answer.     This  tube  he  afterwards  wrought  so  artifi- 
cially into  a  figure  in  his  museum,  that  the  statue  would 
open  its  mouth,  move  its  eyes,  and  apparently  speak  ; 
when  he  supposed  that  the  heathen  priests  by  a  similar 
artifice  made  the  superstitious  people  believe  that  the  idol 
returned  answers  to  their  questions.     But  the  oracle  of 
the  God  of  Israel  was  totally  different  from  the  pagan 
divinations.       It  could  not  therefore  originate  from  the 
same  source,  nor  be  the  mere  imitation  or  offspring  of 
heathen  superstition. 

For  ^rst,  none  of  the  pagan  communities  regarded  as 
their  political  sovereigns  those  deities,  whose  oracles  they 
consulted.  For  the  most  part  these  deities  were  not 
owned  as  the  tutelar  gods  even  of  those  particular  cities, 
in  which  their  oracles  were  stationed.  This  remark  ap- 
plies to  the  famous  oracles  of  Apollo  at  Delphi,  and  of 
Jupiter  Hammon  in  Libya.  But  the  oracle  of  Jehovah 
among  the  Hebrews  was  part  of  a  very  peculiar  and  sub- 
lime policy,  constituting  him  their  supreme  Lawgiver 
and  Magistrate,  and  was  of  course  the  appointed  and 
suitable  organ  of  his  will  on  evey  great  political  occasion. 
A  plan  of  civil  policy  so  novel  and  grand  could  not  be 
borrowed  from  the  heathens,  whose  ideas  and  customs 
were  opposite  to  it  ;  but  was  evidently  designed  to  coun- 
teract their  favorite  and  pernicious  idolatries. 

We  add  secondly,  that  the  theocracy  of  the  Hebrews 
if  far  more  atitient  than  any  of  the  pagan  oracles.     A  de- 


LECT.  Yi.]  JEWISH  ANTIQUITIES.  67 

istical  writer*  of  the  last  century  has  insinuated,  that 
*'  while  the  Jews  v/ere  in  Egypt,  they  had  been  much 
surprised  and  dazzled  with  the  infallible  declarations  and 
decisions  of  Jupiter  Hammon,'*  and  from  this  source  took 
the  first  hint  of  a  future  oracle  among  themselves.  But 
unluckily  for  this  suggestion,  the  fact  is,  that  Jupiter 
Hammon  was  not  born  till  above  four  hundred  years  af- 
ter the  Jews  went  out  of  Egypt.  The  true  chronology 
of  Egypt,  as  restored  by  the  great  Sir  Isaac  Newton, 
places  Hammon,  king  of  that  country,  about  one  thou- 
sand and  thirty  four  years  before  the  Christian  era,  that 
is,  about  four  hundred  and  fifty  years  after  the  law  of 
Moses.  This  illustrious  writer  gives  us  the  first  rise  of 
heathen  oracles  in  the  following  words.  "  The  year  be- 
fore Christ  one  thousand  and  two  Sesac  reigned  in  E- 
gypt  J  he  erected  temples  and  oracles  to  his  father  in 
Thebes,  Ammonia,  and  Ethiopia,  and  thereby  caused 
his  father  to  be  worshipped  as  a  god  in  these  countries. 
This  was  the  original  of  the  worship  of  Jupiter  Ammon, 
and  the  first  mention  of  oracles  I  meet  with  in  profane 
history.  Ihe  Greeks  in  their  oracles  imitated  the  Egyp- 
tians ;  for  the  oracle  of  Dodona  was  the  oldest  in  Greece, 
and  was  set  up  by  an  Egyptian  woman,  after  the  exam- 
ple of  the  oracle  at  Thebes.'*  To  derive  therefore  the 
Hebrew  oracle  from  the  Egyptian,  discovers  an  ignorant 
or  wilful  misrepresentation  of  chronological  facts. 

We  observe  thirdly,  that  the  design  of  the  Jewish  or- 
acle, and  the  manner,  in  which  it  uttered  its  decrees,  pre- 
cluded every  appearance  of  imposture  or  superstition. 
The  design  or  use  of  this  oracle  was  very  limited.  It 
was  not  intended  to  issue  any  new  laws,  nor  to  repeal  or 
change  any  former  statutes,  nor  to  decide  private  matters, 

•  Dr.  Morgan,  author  of  the  "  Moral  Philosopher." 


6B  LECTURES  ON  [lect.vi. 

or  common  judiciary  causes  ;  for  a  complete  and  unalter- 
able code  of  laws  was  already  established,  and  provision 
made  for  their  due  application  in  every  ordinary  case. 
The  oracle  was  therefore  instituted  for  the  sole  purpose 
of  determining  judicial  and  public  questions  of  extraordi- 
nary moment  and  difficulty.  As  such  an  establishment 
suited  the  Jewish  theocracy,  so  it  was  an  instance  of  great 
condescention  and  goodness  in  God,  the  political  King  of 
that  nation,  and  an  inestimable  privilege  to  his  loyal  sub- 
jects, as  it  insured  to  them  his  unerring  and  gracious  di- 
rection. Thus,  while  they  had  an  assembly  of  the  peo- 
ple, who  gave  their  free  and  general  consent  to  public 
measures  ;  while  they  enjoyed  a  wise  senate,  to  examine, 
prepare,  and  mature  those  measures,  and  to  check  popu- 
lar rashness ;  while  they  had  an  executive  Judge,  to  con- 
vene and  preside  in  those  bodies,  to  carry  their  resolu- 
tions into  effect,  and  to  command  the  armies  of  the  na- 
tion ;  they  were  also  favored  with  a  standing  oracle,  by 
which  on  great  occasions  they  were  to  ask  the  counsel, 
and  obtain  the  royal  assent  of  their  divine  Sovereign. 
This  operated  as  a  final  check  upon  any  hasty  or  wrong 
measures,  which  the  people,  senate,  or  judge  might  in 
difficult  cases  be  led  to  adopt.  It  was  also  an  excellent 
mean  of  keeping  alive  in  that  nation  a  sense  of  their  con- 
stant dependence  on,  and  duty  to  God,  as  their  imme- 
diate Director  and  Patron  ;  of  making  them  feel  that 
their  safety  and  prosperity  must  result  from  a  close  ad- 
herance  to  his  counsels  and  commands.  Thus  it  direct- 
ly promoted  the  pious  and  beneficent  object  of  their  con- 
stitution. But  it  may  be  asked,  might  not  this  business 
of  consulting  the  oracle  be  abused  ?  Might  not  the  High 
Priest,  who  alone  was  authorized  to  consult  it,  fabricate 
or  report  such  answers,  as  suited  his  own  policy  ?  Might 


LECT.  VI.]  JEWISH  ANTIQUITIES.  6g 

he  not  in  this  way  artfully  draw  to  himself  and  his  own 
order  the  power  and  revenues  of  the  state  ?  We  reply, 
there  were  two  different  modes,  in  which  Jehovah  declar- 
ed his  will  by  the  oracles  ;  each  of  whidh  was  complete- 
ly guarded  against  the  abuses  just  mentioned.  In  the 
first  place  God  sometimes  uttered  his  voice  from  the  She- 
chinah  or  cloud  of  glory  immediately,  without  being  con- 
sulted by  any  one.  In  this  manner  he  gave  the  law  on 
Mount  Sinai ;  his  voice  was  heard  by  the  whole  Hebrew 
nation  ;  and  it  was  attended  with  such  awful  solemnity, 
as  not  only  silenced  all  suspicion  of  priestcraft  or  political 
fraud,  but  imparted  such  credit  and  authority  to  Moses, 
that  all  the  people  requested  that  thenceforward  he  might 
be  employed  as  the  medium  of  divine  communications. 
Thus  the  Hebrew  constitution  and  laws  were  in  the  first 
instance  enacted  and  pubhshed  in  a  manner,  and  amid  a 
scene  of  miracles,  which  convinced  the  whole  nation  of 
their  divine  original.  But  though  the  first  estabHshment 
of  their  polity  wore  the  evident  marks  of  immediate  di- 
vine agency,  and  excluded  the  possibility  of  human  fraud  ; 
yet  as  future  public  exigences  would  require  special  di- 
rection from  the  oracle,  the  business  of  consulting  it  in 
such  cases  was  entrusted  to  the  high  priest  5  who  was 
odrered  to  "  put  in  his  breast  plate  the  urim  and  thum-. 
mimy  that  they  might  be  on  his  heart,  when  he  went,  in 
before  the  Lord."  It  is  not  essential  to  determine  what 
the  urim  and  thummim  were.  It  is  sufficient  to  know 
they  were  something  in  the  breastplate,  which  was  part 
of  the  appropriate  dress  of  the  high  priest.  "  Their 
names,  which  signify  light  and ^fr/^£://o;>z, denoted  the  clear- 
ness 2indi  fulness^  which  the  oracular  responses  always  car- 
ried in  them.  These  answers  were  not  hke  the  heathen 
oracles,  enigmatical  and  ambiguous,  but  always  plain  and 


■^.J 


T^  LECTURES  ON  [lect.  vi. 

luminous  ;  nor  did  they  ever  fall  short  of  perfection,  ei- 
ther of  fulness  in  the  answer,  or  of  certainty  in  the  truth 
of  it."     It  is  remarkable  that  all  the  answers  of  this  or- 
acle,  recorded  in  scripture,  are  clear,  explicit,  and  direct. 
It  also  merits  our  notice,  that  the  high  priest  could  nei- 
ther consult,  nor  give  answers,  whenever  he  plea:^ed. 
He  could  not  ask  counsel  of  the  oracle  on  private  sub- 
jects, nor  in  a  private  manner.     The  law  directed  that 
the  judge  or  chief  magistrate  should  propose  the  ques- 
tions to  the  priest,  and  be  with  him,  when  he  consulted 
the  oracle.     The  account,  which  the  Talmudists  give  of 
this  matter,  seems  to  be  founded  in  truth.     "  The  High 
priest  stood  with  his  face  toward  the  ark,  or  presented 
himself  with  his  breastplate  before  the  veil,  exactly  over 
against  the  mercy  seat,  where  the  divine  presence  rest- 
ed ;  while  the  person,  who  consulted  the  oracle,  stood 
behind  him,  and  said,  shall  I  do  this  thing,  or  shall  I  not 
do  it  ?  And  when  he  thus  presented  himself  in  due  man- 
ner, God  answered  him  in  the  same  manner  as  he  did 
Moses,  that  is,  by  an  audible  voice  from  the  mercy  seat. 
For  this  reason  the  holy  of  holies,  where  the  mercy  seat 
stood,  is  so  often  styled  the  oracle  ;  because  from  thence 
Jehovah  gave  forth  answers  to  those,  who  asked  his  di- 
rection."   Josephus  tells  us  that  any  person,  who  thought 
fit,  might  be  present,  when  the  oracle  was  consulted,  in 
order  to  remove  all  suspicion  of  imposture,  and  to  give 
satisfaction  to  strangers,  as  well  as  to  Jews.     That  the 
answers  were  given  by  an  audible  voice  is  evident  from 
many  plain  passages  of  scripture.     Thus  when  the  ten 
commandments  were  given,  we  are  told,  that  God  spake 
all  these  words,  saying.     In  the  after  laws  the  common 
phrase  is,  the  Lord  spake,  saying.     In  another  place  we 
are  told  that  when  Moses  was  gone  into  the  tabernacle 


iECT.  viO  JEWISH  ANTIQUITIES.  7 1 

to  speak  with  him,  that  is,  to  consult  him,  then  he  heard 
the  voice  of  one  speaking  to  him  from  off  the  mercy  seat. 
The  same  form  of  expression  is  used  on  the  same  occa- 
sion in  after  ages. 

From  all  which  it  appears,  that  this  part  of  the  Jewish 
constitution  gave  to  the  high  priest  no  dangerous  au- 
thority over  the  people  or  their  rulers.     For  he  was  to 
ask  counsel,  not  at  his  own  pleasure,  nor  for  his  own  in- 
terest, but  under  the  direction  of  the  magistrate,  and  on 
such  questions  only  as  respected  the  public,  and  were  pre- 
viously determined  by  common  consent.     Nor  could  he 
consult  and  give  answers  even  on  these  subjects  in  a  pri- 
vate or  clandestine  manner,  but  he  did  it  in  the  presence 
of  those,  who  propounded  the  questions  ;    and  the  an- 
swers, being  uttered  in  a  distinct,  audible  voice,  from 
within  the  veil,  were,  in  all  probability,  directly  heard, 
not  only  by  the  priest,  but  by  the  person,  for  whom  he 
consulted.     The  priest  therefore  on  this  occasion  was 
merely  a  public  servant  or  messenger,  through  whom  the 
people  corresponded  with  Jehovah,  their  political  King. 
In  this  view  he  may  be  compared  to  a  messenger  of  the 
American  congress,  carrying  up  to  the  president  some 
public  bill  or  question  for  his  signature,  and  reporting  his 
answer.     Would  it  not  be  absurd  to  say  that  such  mes* 
senger  could  fabricate  and  impose  upon  the  nation  any 
answer  or  law,  which  he  pleased,  to  promote  his  own 
views  ?    We  accordingly  find  no  instance  in  the  whole 
Jewish  history,  of  a  high  priest  attempting  thus  to  pros- 
titute his  office  to  sinister  purposes. 

The  preceding  observations  not  only  vindicate,  but 
highly  recommend  the  antient  Hebrew  oracle,  as  a  most 
needful  and  beneficent  part  of  their  civil,  as  well  as  reli- 
gious constitution.     We  grant  that  this  institution  was 


I 

72-  LECTURES  ON  [lect.  ti. 

singular  and  extraordinary.  It  has  no  parallel  in  the  po- 
litical history  or  experience  of  any  other  nation.  But 
this  is  no  just  objection  either  to  its  reality  or  excellence. 
We  have  formerly  shown  that  it  was  most  worthy  of 
God  to  take  the  Jewish  people  under  his  immediate  gov- 
ernment, for  the  purpose  of  preserving  true  religion  and 
morality  in  the  midst  of  prevailing  idolatry  and  wicked- 
ness. To  secure  this  great  object,  it  was  necessary  that 
the  Deity  should  sensibly  reside  among  them  by  some 
striking  representation  of  his  gracious  presence.  The 
human  mind  in  those  early  ages,  being  in  a  state  of 
infancy,  could  not  ascend  to  abstract  and  realizing  con- 
ceptions of  an  infinite,  omnipresent  Spirit.  Besides,  the 
Jews  had  been  familiarly  conversant  with  nations,  who 
gloried  in  the  visible  presence  and  protection  of  their 
idol  gods.  The  genius,  education,  and  circumstances  of 
the  Israelites  at  that  period  made  it  necessary  that  their 
invisible  Sovereign  should  in  some  sense  become  embodi- 
ed among  them  ;  that  he  should  statedly  appear  to  and 
for  them  in  a  manner  so  splendid,  as  might  fully  estab- 
lish their  faith,  and  engage  their  confidence,  veneration, 
and  obedience.  Nothing  but  this  could  wean  them  from 
the  pompous  and  alluring  idolatries  of  the  heathen,  and 
reconci'le  them  to  a  system  of  belief,  and  of  worship  and 
practice  so  singular,  so  pure,  and  so  burdensome,  as  their 
law  prescribed.  Nothing  but  some  constant  and  impressive 
symbol  of  Jehovah's  presence  could  have  animated  them 
to  conquer,  to  settle,  and  defend  the  promised  Canaan 
amid  the  most  formidable  enemies  and  dangers  ;  and  no- 
thing short  of  this  could  have  kept  them  in  awful  and 
regular  subjection  to  the  divine  government.  The  stand- 
ing visible  appearance  of  Deity  in  the  Hebrew  taberna- 
cle and  temple  5    the  pillar   of  fire  or  cloud  of  glory. 


I 

LECT.  VI.]  JEWISH  ANTIQUITIES.  y'j: 

v.'hich  resided  over  the  mercy  seat  ;  and  that  audible 
declaration  of  the  divine  will,  which  frequently  issued 
from  it,  these  sensible  manifestations  of  Jehovah,  which 
the  Bible  so  often  mentions,  are  so  far  from  being  incred- 
ible, that  sound  reason  and  philosophy  compel  us  to  ad- 
mit both  their  expediency  and  their  truth.  They  were 
necessary  for  the  moral  and  religious  education  of  mankind 
during  their  age  of  minority.  They  were  suitable  and 
condescending  methods  employed  by  infinite  goodness  to 
bring  forward  the  human  mind  to  that  mature  and  more 
perfect  state,  which  it  now  enjoys.  To  pour  contempt 
therefore  on  these  extraordinary  appearances,  as  absurd 
or  romantic  fables,  would  be  as  unphilosophical  and  un- 
grateful, as  for  a  child,  when  arrived  at  manhood,  to  cen- 
sure and  despise  those  condescending  methods,  by  which 
parental  wisdom  and  love  moulded  and  carried  forward 
his  childhood.  Dr.  Robertson  in  his  history  of  Ameri- 
ca justly  remarks,  "  that  man  in  his  rudest  state  con- 
fines his  feeble  mental  exertions  to  a  few  necessary  ob- 
jects ;  that  he  foi  ms  no  abstract  original  ideas ;  and  that  in 
this  situation  he  is  incapable  of  rising  by  his  own  energies 
from  visible  nature  to  the  knowledge  of  an  invisible  Cre- 
ator and  Governor."  How  proper,  how  needful  for 
man  in  such  a  state  were  those  manifestations  of  Deityj 
which  the  Jewish  history  records  !  They  had  the  same 
necessary  use  in  religion  and  morals,  which  pictures  and 
hieroglyphics  then  answered  for  the  mutual  communica- 
tion of  thought.  But  as  these  have  long  since  been  su^ 
perseded  by  the  invention  of  alphabets  ;  so  the  former 
have  equally  given  place  to  the  more  re6.ned  dispensa- 
tion and  views  of  religion,  which  distinguish  the  manLy 

and  christian  age  of  the  v/orld. 

K 


I 

74  LliCrURES  ON  [lect.  vii. 


^  LECTURE  VII. 

The  commencement  and  operation  of  the  Hehreiv  constlitfthn.      Cor- 
rupt and  degenerate  state  of  the   Jewish  people  after  the  death  of 
Moses  and  foshtia.      A  temporary  state  of  anarchy.      Introduc- 
tion of  judges  and  kings  ;   their  duties  prescribed  and  their  poiver 
limited  by.  the  express  com.mands  and  prohibitions  of  Jehovah. 

JTIaVING  surveyed  the  great  features  of  the 
Hebrew  government  according  to  its  original  model,  we 
will  close  this  branch  of  Jewish  Antiquities  with  a  brief 
history  of  the  several  modifications  and  revolutions  of 
this  government,  from  its  first  establishment  to  its  final 
dissolution. 

This  constitution  commenced  its  being  and  operation 
in  the  wilderness  of  Arabia,  during  the  migration  of  the 
Israelites  from  Egypt  to  Canaan.  During  this  period 
Jehovah,  as  their  political  Sovereign,  conducted  them  in 
their  various  marches  and  battles,  by  the  symbol  of  a 
pillar  or  cloud  of  glory.  From  this  circumstance  the 
heathen  poets  probably  derived  the  fabulous  stories  of 
their  deities  appearing  in  a  cloud,  illumined  with  extraor- 
dinary brightness.  As  God  thus  condescended  to  ap- 
pear and  act  as  the  king  of  the  Hebrews,  so  he  consti- 
tuted Moses  his  viceroy,  or  lieutenant,  in  whom  the  su- 
preme power,  under  himself,  was  vested.  On  this  ac- 
count Moses  is  called  king  in  Jeshurun  or  Israel.  For 
though  the  government  by  kings  was  not  yet  erected  in 
that  nation,  yet  the  title  was  in  ancient  times  given  to 
persons  of  high  rank  and  authority,  though  they  never 
wore  a  crown,  or  appeared  in  royal  state.  Agreeably, 
in  after  times  the  Roman  dictators  are  sometimes  styled 


LECT.  vii.]  JEWISH  ANTIQUITIES.  y^ 

kings  both  by  the  Latin  and  Greek  historians.     While 
Moses  thus  exercised  the  supreme  magistracy  under  God, 
the  king  of  Israel  ;  the  priests  and  levites,  who  statedly 
attended  on  the  royal  presence  in  the  tabernacle  or  tem- 
ple, and  who  were  intrusted  in  many  cases,  not  only 
with  the  explanation,  but  with  the  execution  of  the  laws, 
were  properly  ministers  of  state,  as  well  as  of  religion. 
Indeed  the  worship  of  the  true  God  was  so  interwoven 
with  the  civil  polity,  as  its  grand  basis  and  end,  that  the 
public  functions  of  both  would  in  many  cases  properly 
and  even  necessarily  meet  in  the  same  offices.      Hence, 
by  the  way,  the  sacrifices,  which  the  priests  offered,  and 
a  part  of  which  fell  to  their  share,  as  a  perquisite  of  their 
office,  were  intended  not  only  for  a  religious  use,  but  for 
the  support  of  the  civil  list,  or  the  necessary  officers  of 
government.     On  this  ground  we.  may,  I  think,  fairly 
justify  an  action  of  St.  Paul  recorded  in  the  twenty  first 
chapter  of  the  Acts  j  I  mean  his  consenting  to  offisr  sac- 
rifice in  the  temple,  in  order  to  conciliate  the  supersti- 
tious Jews,  though  he  knew  and  taught  that  their  pecu- 
liar rites  were  superseded  and  abolished  by  the  death  of 
Christ.     But  if  we  reflect  that  the  Jewish  sacrifices  were 
a  part  of  their  civil  as  well  as  religious  establishment,  and 
that  their  civil  polity  continued  forty  years   after  our 
Saviour's  death,  that  is,  until  their  temple  and  city  were 
destroyed  by  Titus  ;  we  may  justly  infer  both  the  right 
and  duty  of  good   citizens   to  support  the  government 
while  it  lasted,  by  paying  the  legal  and  customary  trib- 
ute.    Of  this  kind  I  conceive  was  the  offering  presented  by 
Paul.     This  peculiar  complexion  of  the  Hebrew  govern- 
ment also  points  out  in  what  sense  the  levitical  sacrifices 
could  make  atonement  for  sin.    They  might  be  a  proper 
fine,  or  an  equitable  compensation  for  political  offences,  or 


76  .  LLCrURES  ON  [lect.  vii. 

•for  certain  trespasses  against  the  state  or  the  authority  of 
its  great  Sovereign  ;  but  they  had  no  power  to  expiate  mo- 
ral guilt,  especially  presumptuous  sins  against  God,  con- 
sidered as  the  moral  Governor  and  Judge  of  men's  hearts. 
Such  were  the  outlines  of  the  Jewish  administration 
during  the  hfe  of  Moses,  and  of  his  successor  Joshua. 
After  the  death  of  these  excellent  rulers,  the  people  be- 
came corrupt,  and  the  government  degenerated  both  in 
its  form  and  execution.     It  was  administered  first  by  oc- 
casional judges,  then  by  a  long  race  of  kings,  and  at 
length  ended  in  a  tributary  commonwealth.      These  po- 
litical changes,  however  great,  were  by  no  means  equal 
to  those,  which   the  most  celebrated    governments  of 
Greece  and  Rome  underwent  in  a  far  less  space  of  time. 
The  Roman  people,  so  famous  for  their  wisdom,  their 
ardent  and  jealous  zeal  for  liberty,  efiected  or  permitted 
greater  and  more  pernicious  alterations  in  their  polity  in 
one  century,  than  the  whole  Jewish  history  can  furnish. 
It  is  a  preeminent  trait  of  the  Hebrew  constitution,  that 
it  made  the  best  provisions  against  frequent  and  dange- 
rous innovations.     It  precluded   the  usual  incitements 
and  engines  of  selfish  ambition,  by  securing  a  perpetual 
equality  of  landed  property,  by  forbidding  usury,  by  bar- 
ring all  the  citizens  against  great  wealth,  or  extreme  pov- 
erty, by  rendering  departments  of  power  burdensome 
rather  than  lucrative,  by  appropriating  every  station  of 
eminence  to  heads  of  houses  and  leaders  of  tribes,  by  du- 
ly balancing  the  several  parts  both  of  the  local  and  gene- 
ral governments,  and  thus  rendering  it  impracticable  for 
any  person  or  order  of  men  to  seize  the  property  or  free- 
dom of  their  country.     To  what  source  then  shall  we  as- 
cribe the  political  calamities,  which  that  people  experi- 
enced ?  I  answer,  we  must  trace  them  to  their  own  neg- 


LECT.  vn.j  JEWISH  ANTIQUITIES.  77 

lect  or  abuse  of  their  original  constitution.  When  Josh- 
ua and  the  elders  of  his  council  died,  it  appears  that  the 
people  chose  no  chief  magistrate  or  counsellors  in  their 
place.  The  consequence  was  a  temporary  anarchy,  in 
■which,  we  are  told,  every  man  did  what  was  right  in  his 
own  eyes.  This  state  of  things  gave  rise  to  occasional 
judges,  of  whom  we  read  in  the  next  book  to  that  of 
Joshua.  These  oiEcers  were  appointed  only  on  particu- 
lar occasions  ;  to  deliver  the  people,  for 'instance,  from, 
the  power  of  some  oppressor.  They  resemble  therefore 
the  Roman  dictators,  who  were  created  on  some  extra- 
ordinary emergencies,  and  whose  power,  while  in  office, 
was  very  great.  The  history  of  these  judges  proves  that 
their  office  was  tem.porai-y,  and  their  authority  in  some 
respects  absolute.  Though  the  duration  of  theilr  power 
was  not  precisely  limited,  like  that  of  the  dictators  j  yet 
we  may  rationally  conclude  that  when  they  had  accom- 
plished the  end  of  their  appointment,  they  retired  to  a 
private  station.  This  is  naturally  inferred  from  the  an- 
swer of  Gideon,  when  the  people  offered  to  invest  him 
and  his  family  with  perpetual  sovereignty-—"  I  will  not 
rule  over  you  ;  nor  shall  my  son  rule  over  you  ;  the  Lord 
shall  rule  over  you.**  This  noble  declaration  proves, 
that  in  the  view  of  this  pious  patriot  permanent  and  he- 
reditary dominion  in  one  person  and  family  was  incon.^ 
sistent  with  the  Hebrew  theocracy. 

As  one  main  object  of  these  lectures  is  the  elucidation  and 
defence  of  scripture,  we  will  stop  a  few  moments  to  explain 
a  remarkable  circumstance  related  of  one  of  these  judges, 
which  has  created  much  dispute  among  serious  readers  and 
learned  critics,  both  Jewish  and  Christian.  The  circum- 
stance, towhich  I  refer,  is  the  singular  vow,  and  the  corres- 
ponding action  of  Jepthah,   This  judge  and  captain  of  Is- 


78  LECTURES  ON  [lect.vi:. 

raeljwhen  going  out  to  war  against  an  invadingfoe,solemh' 
'  ly  vowed,  that  if  Jehovah  would  crown  him  with  victory, 
he  would,  on  his  return,  ofler  up  for  a  burnt  offering 
whatever  should  come  forth  from  his  house  to  meet  him. 
Having  gained  a  complete  victory,  and  returning  in  tri- 
umph to  his  house,  he  was  met  by  his  daughter,  an  only 
child,  who  came  out  to  congratulate  him  on  the  glorious 
event.  Though  he  was  overwhelmed  with  sorrow  at 
meeting  such  an  object  after  making  such  a  vow,  yet 
the  history  informs  us  that  he  did  with  his  daughter  ac- 
cording to  his  engagem.ent.  Several  infidel  writers  have 
eagerly  laid  hold  of  this  story,  as  an  indelible  blot  upon 
the  Jewish  religion,  which  allowed  a  Hebrew  judge  to 
sacrifice  his  own  child  ;  while  many  Jewish  commenta- 
tors, zealous  to  prevent  or  to  repel  such  a  charge,  have 
denied  the  fact  in  this  instance,  and  have  insisted  that 
Jepthah  devoted  his  daughter  not  to  death,  but  only  to 
perpetual  celibacy,  or  the  life  of  a  religious  recluse  ;  and 
many  learned  Christians  have  embraced  the  same  hypoth- 
esis,'not  only  from  pious  tenderness  for  the  honor  of  the 
Jewish  scriptures  and  law,  but  from  their  inability  to  re- 
concile such  an  unnatural  murder  with  the  good  charac- 
ter given  of  Jepthah  in  the  epistle  to  the  Hebrews.  No 
one  would  rejoice  more  than  myself  in  vindicating  this  re- 
nowned captain  from  so  barbarous  a  deed.  But  all  the 
learned  criticism,  which  his  advocates  have  employed 
on  the  Hebrew  text,  have  not,  I  think,  fairly  rescued  it 
from  the  common  interpretation.  Nor  can  I  see  that  the 
honor  either  of  the  Jewish  or  Christian  revelation  is  much 
interested  in  this  question.  It  will  not  follow  that  the 
law  of  Moses  allowed  the  practice  of  human  sacrifices,  be- 
cause one  of  the  Hebrew  magistrates  was  once  chargea- 
ble with  it,  or  because  his  conduct  in  this  instance  was 


LEcr.  VII.]  JEWISH  ANllQUITIES.  79 

not  explicitly  censured.  It  is  sufficient  that  the  Mosaic 
law  nowhere  requires  nor  warrants  such  sacrifices,  but  in 
general  pointedly  forbids  and  condemns  them  as  heathen- 
ish and  detestable  ;  and  that  no  one  instance  of  a  decid- 
edly good  and  great  man  offering  up  such  victims  occurs 
in  the  whole  Jewish  history.  We  grant  that  Jepthah  is 
ranked  by  one  of  the  New  Testament  writers  in  the  cat- 
alogue of  antient  believers  and  worthies  ;  but  this  gives 
no  sanction  to  his  conduct  in  the  case  before  us,  any 
more  than  the  high  approbation  bestowed  on  David's 
general  character  implies  a  specific  commendation  of  his 
adultery  and  murder.  As  the  children  of  Israel  in  those 
early  times  were  comparatively  rude  and  barbarous  in 
their  opinions  and  manners  ;  and  as  Jepthah  in  par- 
ticular had  enjoyed  very  slender  advantages  for  religious 
knovi'ledge  ;  v/e  may  suppose  that  he  made  and  perform- 
ed his  rash  vow  with  a  truly  pious  though  misguided 
zeal ;  at  least  we  may  suppose  him  to  possess  so  much 
faith  in  the  God  of  Israel,  as  enabled  him  to  defend  his 
cause  and  people  with  laudable  heroism,  for  which  he  is 
justly  commended  in  scripture,  though  he  might  want 
that  noble  principle,  which  constitutes  the  good  man  and 
the  heir  of  salvation.  "  It  is  highly  probable  that  Ho- 
mer derived  his  fable  of  Agamemnon's  sacrificing  his 
daughter  Jphigenia  from  some  tradition  of  Jephthah's 
sacrifice.  And  indeed  the  name  Jphigenia  seems  to  be  a 
corruption  of  Jepthigenia,  the  daughter  of  Jepthah."* 

The  next  change,  which  occurs  in  the  Hebrew  govern- 
ment, is  the  substitution  oi:  kings  in  the  room  of  tempora- 
ry judges.  We  are  informed  that  when  Samuel,  the  last 
and  best  of  the  judges,  was  bending  under  the  weight  of 

*  Ovid  has  introduced  and  dressed  up   a  similar  story,  which  ^vas  evidently 
borrowed  from  the  same  source. 


8o  LECTURES  ON  [lect.  vii. 

years,  the  people  came  to  him  and  clamorously  demand- 
ed a  king  to  judge  them  like  all  the  other  nations.  This 
request  was  exceedingly  displeasing  to  Samuel,  who  charg- 
ed them  with  great  wickedness  in  asking  for  a  king  ;  and 
when  he  referred  the  matter  to  God,  the  Most  High  de- 
clared that  by  this  act  they  had  rejected  him,  that  he  should 
not  reign  over  them.  From  hence  some  writers  have  in- 
ferred that  monarchy  is  in  its  very  nature  criminal ;  that 
it  impiously  invades  the  prerogative  of  the  Supreme  Rul- 
er, as  well  as  the  equal  rights  of  man  ;  that  to  desire  and 
especially  to  set  up  kingly  government  is  not  only  trea- 
son against  human  liberty,  but  rebellion  against  God. 
This  inference  was  plausibly  enforced  on  the  American 
people,  in  the  beginning  of  the  year  1776,  by  a  very  pop- 
ular but  desultory  writer  ;  and  this  sentiment,  with  oth- 
ers equally  well  timed,  operated  with  the  swiftness  and 
force  of  the  electric  fluid  in  preparing  this  country  for  Jt 
formal  separation  from  the  British  monarch.  But  how- 
ever beneficial  this  doctrine  may  have  been  to  America 
at  a  critical  moment,  yet  it  is  not  fairly  deducible  from  the 
passage  before  us.  For  the  criminality  of  the  Jews  in 
wishing  for  a  king  arose  from  the  peculiarity  of  their 
original  constitution,  which  had  been  settled  by  God 
himself,  and  which  placed  the  royal  authority  in  his 
hands.  Hence  their  request  implied  a  rebellious  wish  to 
change  his  model  of  government,  to  set  up  another  sove- 
reign in  his  place,  to  conform  their  political  system 
to  that  of  their  surrounding  nations,  and  thus  to  hazard 
the  great  object  of  the  constitution,  which  was  to  keep 
them  at  a  sacred  distance  from  heathen  customs  and  man- 
ners. This  part  therefore  of  the  Jewish  history  furnish- 
es no  general  argument  against  monarchy.  At  the  same 
time  we  maintain  that  so  far  a^  the  character  of  any  pea- 


LECT.  VII.]  JEWISH  ANTIQUITIES.  8i 

pie  is  formed  by  the  divine  maxims  of  the  Hebrew  and  the 
Christian  law,  they  are  fitted  to  enjoy  a  free  republican 
government  ;  and  so  far  as  they  deviate  from  these  prin- 
ciples, they  need  the  restraints  of  regal  dominion.     Ac- 
cordingly the  Supreme  Being,  finding  his  antient  people 
perversely  bent  on  having  a  king,  and  perceiving  that 
their  turbulent  disposition  would  require  the  strong  cor- 
rective of  royal  power,  condescended  to  their  earnest  pe- 
tition.    As  he  early  foresaw  this  future  propensity,  and 
was  determined  to  permit  its  gratification,  he  thought  fit 
in  framing  their  laws,  to  prescribe  some  regulations  both 
concerning  their  election  of  a  king,  and  the  manner  of 
his  administration.     In  the  first  place  he  expressly  reserv- 
ed to  himself  the  choice  of  their  future   sovereigns— 
"  Thou  shalt  in  any  wise  set  him  king  over  thee,  whom 
the  Lord  thy   God  will  choose.'*     Accordingly  he  ap- 
pointed Saul,  by   lot,  to  be  their  first  king  ;  David,  by 
name,  to  be  their  second  ;  Solomon,  his  son,   to  be  his 
successor  ;  and  then  made  the  regal  government  hered- 
itary in  David's  family.      But  while  Jehovah  thus  nomi- 
nated the  person,  the  concurring  act  of  the  people  invest- 
ed him  with  the  sovereignty.     A  second  regulation  was, 
that  their  king  must  be  a  native  Israelite — "  One   from 
among  thy    brethren  shalt  thou  set   over  thee  ;   thou 
mayst  not  set  a  stranger  over  thee,  who  is  not  thy  broth- 
er."    This  limiting  statute  was  well  adapted  to  inspire 
a  just  dread  of  foreign   intriguers  and  invaders,  and  a 
Ignited  vigilance  in  repelling  them  from  the  government. 
One  who  is  born  and  educated  in  a  community,   is  its 
natural  brother  ;  his  habits,  attachments,  and  interests 
strongly  link  him  to  it.     But  the  sentiments,  feelings, 
and  interests  of  a  stranger,  do  often  as  naturally  connect 
him  with  a  foreign  country,  and  aiieaate  hira  from  that. 


82  LECTURES  ON  [lect.  vii. 

in  which  he  resides.  At  best  they  frequently  attach  him 
to  some  visionary,  undigested,  and  impracticable  theory, 
which  by  no  means  applies  to  the  people,  among  whom 
he  dwells.  It  is  therefore  in  most  cases  unnatural  and 
dangerous  to  entrust  such  a  person  with  supreme  pow- 
er, or  even  with  a  high  subordinate  station. 

Thirdly.,  their  king  was  not  to  multiply  horses.  This 
prohibition  was  intended  either  to  check  unnecessary 
pomp,  so  incident  to  royalty,  and  often  so  oppressive  to 
the  people  ;  or  to  restrain  the  Jews  from  using  cavalry 
in  war,  and  thus  lead  them  to  confide  not  in  their  own 
military  preparations,  like  the  nations  around,  but  in  the 
special  protection  of  Jehovah. 

Fourthly,  the  king  is  also  forbidden  "  to  greatly  mul- 
tiply to-  himself  silver  and  gold  ;"  which  was  doubtless 
designed  to  restrain  royal  avarice  and  luxury,  the  physic- 
al and  moral  eiFects  of  which  are  national  poverty,  cor- 
ruption, and  ruin.  He  is  further  enjoined  to  write  out 
in  a  book,  for  his  own  use,  a  correct  copy  of  the  divine 
law ;  which  injunction  was  intended  to  rivet  this  law 
more  firmly  in  his  memory,  and  to  hold  him  in  constant 
subjection  to  its  authority.  For  the  same  purpose  he  is 
required  to  "read  in  this  copy  all  the  days  of  his  life,' 
that  he  may  learn  to  fear  the  Lord  his  God,  and  to  keep 
all  his  statutes.**  Thus  the  power  of  the  Hebrew  kings 
was  circumscribed  by  a  code  of  fundamental  and  equal 
laws,  provided  by  infinite  wisdom  and  rectitude.  That 
the  monarchs  of  that  nation,  even  in  the  v/orst  times, 
were  considered,  not  as  above  law,  but  restrained  by  it, 
is  strictly  verified  by  the  story  of  Ahab,  a  most  abandon- 
ed prince.  Though  he  earnestly  coveted  the  vineyard  of 
Naboth,  one  of  his  subjects,  and  offered  to  purchase  it ; 
yet  because  the  law  forbad  the  alienation  of  lands  from 


iECT.  vii.J  JEWISH  ANTIQUITIES.  83 

one  tribe  or  family  to  another,  he  could  not  obtain  it,  till 
he  had,  by  bribing  false  witnesses,  procured  the  legal 
condemnation  and  death  of  Naboth,  as  a  traitor  and  blas- 
phemer. It  appears  then  that  a  Jewish  king  was  only 
God's  vicegerent,  governing  by  his  laws,  which  he  could 
on  no  occasion  alter  or  repeal.  In  fine,  the  monarch  is 
charged  not  to  let  his  heart  be  lifted  up  above  his  breth- 
ren, but  to  govern  his  subjects  with  condescending  mild- 
ness and  beneficence,  not  as  slaves,  but  as  brothers. 
Thus  David,  addressing  his  subjects,  styles  them  his  breth- 
ren. This  amiable  model  is  imitated  by  the  firstchristian  em- 
perors, particularly  by  Constantine  the  Great.  Thus  we 
find  that  even  the  regal  government,  though  originating 
in  the  perverse  impiety  and  folly  of  the  Israelites,  was  so 
shaped  and  guarded  by  the  divine  law,  as  to  promise  the 
greatest  public  benefits. 

With  respect  to  the  ceremonies  of  inauguration,  by 
which  the  Hebrew  kings  were  actually  invested  with  the 
royal  dignity,  it  may  suffice  to  observe,  that  the  head  of 
the  person  elected  was  first  anointed  with  oil,  and  then 
crowned  with  a  diadem  ;  after  which  he  was  saluted  with 
the  kiss  of  homage,  which  was  followed  by  the  acclama- 
tions and  benedictions  of  the  people. 

The  kingly  form  of  administration  continued  about 
five  hundred  and  thirty  years,  that  is,  from  Saul  to  the 
Babylonish  ciiptivity.  In  travelling  over  this  long  peri- 
od, though  we  meet  with  forty  two  crowned  heads,  we 
find  but  eight  truly  virtuous  princes,  whose  authority  and 
example  were  consecrated  to  the  best  interests  of  the  peo- 
ple. This  circumstance,  compared  with  the  general  his- 
tory of  kings  and  emperors,  affords  mankind  but  little 
ground  of  confidence  in  the  virtue  of  monarchs,  or  the 
blessings  of  royalty. 


H  LECTURES  ON  [lect.  vir. 

Another  remarkable  fact  is,  that  the  character  of  the 
reigning  prince  always  gave  a  leading  complexion  to  that 
of  the  nation.  When  a  good  king  ascended  the  throne, 
he  never  failed  to  reform  and  exalt  the  public  manners 
and  condition  j  and  when  a  wicked  king  assumed  the 
government,  he  never  failed  to  draw  the  community  af- 
ter him  into  deep  depravity  and  suffering.  What  a  sol- 
emn lesson  does  this  hold  out  to  all,  who  either  possess 
or  expect  stations  of  honor  and  influence  in  society  ! 
Many  of  you  doubtless  anticipate  some  degree  of  future 
eminence.  You  will  remember  that  your  power,  and 
consequently  your  obligation  to  reform  and  bless  man- 
kind will  keep  pace  with  this  eminence.  If  one  sinner, 
possessing  genius  and  science,  influence  and  fame,  may 
and  will  destroy  much  good,  and  produce  incalculable 
mischief  ;  then  one  virtuous  person,  clothed  with  the 
same  advantages,  may  and  ought  to  produce  great  pub- 
lic benefit.  It  is  a  serious  truth,  that  every  man  of  in- 
fluence is  as  much  accountable  for  the  effects  of  his  prin- 
ciples and  conduct  on  mankind,  as  a  monarch  is  for  the 
extensive  good  or  ill,  which  flows  from  his  example  and 
administration.  If  in  your  future  spheres  of  operation 
you  steadily  feel  and  practically  comport  with  this  truth, 
you  may,  in  the  language  of  the  poet,  look  down  and 
pity  kings  ;  for  in  true  honor,  satisfaction,  and  useful- 
ness you  will  excel  a  great  majority  of  them,  and  will  fi- 
nally inherit  thrones  of  glory 


LECT.  VIII.]         JEWISH  ANTIQUITIES.  85 


LECTURE  VIII. 

Afi  examination  of  Jewish  Antiquities  recommended  from  the  novelty 
of  the  subject,  the  pleasure  it  affords,  and  the  advantages  to  he 
derived  from  it.  Religious  peculiarities  of  the  Hebrenv  nation. 
Idolatry  ecjisidered  a  capital  offence  against  the  state.  Temporal 
reivards  and  pimishme^its  annexed  to  the  observance  or  violation 
of  the  Hebrew  ritual ;  and  the  general  tendency  of  God's  con- 
duct toward  his  antient  people,  to  the  final  establishment  of  the 
christian  system. 


A. 


.S  this  private  lecture  will  now  be  addressed 
to  an  audience  consisting  partly  of  new  members,  it  will 
be  proper  for  their  sakes  briefly  to  explain  the  nature  and 
importance  of  the  subjects,  which  here  invite  their  atten- 
tion. The  legislature  of  this  university  have  wisely 
judged  that  a  series  of  discourses  on  fewish  and  Chris- 
tian Antiquities  might  be  rendered  both  entertaining  and 
profitable  to  every  lover  of  useful  knowledge  ;  especially 
to  those,  who  mean  to  be  religious  instructors. 

With  respect  to  Jewish  Antiquities,  the  study  of  these 
recommends  itself  to  curious  and  liberal  minds  by  many 
weighty  considerations. 

In  the  first  place  it  is  recommended  to  us  by  the  charm 
of  novelty,  it  leads  us  into  a  field  for  the  most  part  new 
and  untrodden.  I  grant  that  a  number  of  writers,  both 
Jewish  and  Christian,  have  employed  much  labor  in  un- 
folding the  peculiar  laws  and  customs  of  the  antient  He- 
brews. Yet  very  few  have  ever  attempted  to  explore  the 
true  causes  or  ascertain  the  rationale  of  these  laws  ;  and 
most,  who  have  attempted  it,  have  left  the  subject  at  least 
as  dark  and  perplexed,  as  they  found  it.  While  a  crowd 
of  authors  have  exhausted  their  learned  industry  in  trac- 


86  LECTURES  ON  [lect.  yiii. 

ing  out  the  origin  of  pagan  rites  and  customs  amid  the 
obscure  recesses  of  antiquity  ;  in  bringing  to  Hght  the  pe- 
cuhar  laws  and  ceremonies  of  the  antient  Egyptians, 
Greeks,  and  Romans  j  they  have  suffered  the  venerable 
peculiarities  of  the  Hebrew  nation,  though  emanated  from 
the  Deity,  either  to  sleep  in  unworthy  oblivion,  to  be 
ridiculed  by  petulant  but  ignorant  adversaries,  or  disgrac- 
ed by  fanatical  and  superstitious  friends.  In  such  a  sit- 
uation ought  not  both  the  rarity  and  the  dignity  of  the 
subject  to  rouse  our  honest  and  thorough  investiga- 
tion ?  Especially  when  we  add 

Secondly,  that  the  inquiry  before  us  is  displeasing,  as  it 
is  novel.     If  the  study  of  the  Attic  and  Roman  laws,  and 
other  monuments  of  antient  wisdom,  afford  a  delicious 
entertainment  to  intellectual  curiosity  ;  if  we  enjoy  with 
transport  every  new  discovery  respecting  nations,  lan- 
guages, and  arts,  which  can  boast  of  high  antiquity  j  if 
we  should  survey  with  delight  a  piece  of  coin  fashioned 
in  the  reign,  and  bearing  the  image  of  Cesar  or  Alexan- 
der  ;  must  not  the  far  more  antient  monuments  of  divine 
wisdom,  erected  in   the  Hebrew  church  and  common- 
wealth, be  still  more  delightful  ?    How  solid  and  noble 
the  pleasure  of  tracing  back  the  present  meridian  splen- 
dor of  religious,  moral,  and  political  knowledge  to  the 
early  dawn  of  each  upon  the  Jewish  world  j  of  contem- 
plating the  church  of  God  in  the  cradle  of  infancy,  and 
following  her  through  the  several  stages,  by  which  she 
gradually  rose  to  maturity  ! 

Thirdly,  the  utility  of  such  researches  is  equal  to 
their  entertainment.  For  an  accurate  knowledge  of  the 
civil  and  religious  peculiarities  of  the  antient  Hebrews 
will  at  once  disperse  the  witty  sneers  and  serious  re- 
proaches, with  which  they  have  been  loaded.     It  will 


LECT.  VIII.]        JEWISH  ANTIQUITIES.  87 

show  us  that  such  sneers  and  reproaches  are  founded 
wholly  in  ignorance  and  misrepresentation.  It  will  also 
clearly  instruct  us  in  the  superstitious  folly  of  those  mod- 
ern Jews  and  Christians,  who  fondly  cling  to  a  part  or 
the  whole  of  that  pompous  and  burdensome  system  of 
rites,  which  was  intended  for  the  Hebrews  only  during 
their  more  gross  and  puerile  state,  and  which  has  long 
siflce  given  place  to  the  more  perfect  dispensation  of  the 
gospel.  In  short,  it  will  add  much  light  and  beauty  to 
many  parts  of  the  scripture,  which  cannot  be  properly 
understood  and  appreciated  without  knowing  the  anti- 
quities of  that  people,  and  the  reasons  of  those  laws  to 
which  they  refer. 

Finally^  what  object  of  inquiry  can  be  more  worthy 
of  a  christian  student,  than  those  antient  laws  which 
have  God  for  their  author,  his  chosen  people  for  their 
subjects,  and  the  divine  Savior  for  their  final  scope  and 
consummation  ;  laws  which  were  nicely  suited  by  uner- 
ring wisdom  to  the  genius  of  the  age,  people,  and  dispen- 
sation, for  which  they  were  intended,  and  which  of 
course,  if  correctly  understood  must  reflect  great  light 
on  the  general  history  and  state  of  the  antient  world  ? 

Influenced  by  th^^se  considerations,  we  have  employ- 
ed a  number  of  lectures  upon  the  civil  polity  of  the  He- 
brews. This,  as  we  have  shown,  was  originally  a  The^ 
ocracy^  that  is,  a  government,  of  which  God  was  not 
only  the  framer,  but  the  immediate  sovereign  ;  a  gov- 
nerment,  whose  primary  intention  was  to  preserve 
in  that  nation,  and  consequently  in  the  world,  the  prin- 
ciples of  true  religion,  and  of  course  the  interests  of  gen- 
uine virtue,  in  the  midst  of  surrounding  idolatry  and 
vice.  It  had  likewise  for  its  secondary  object  the  pro- 
tection of  that  people  in  the  enjoyment  of  high  temporal 


88  LFXTURES  ON  [lect.  vm. 

freedom  and  prosperity,  on  condition  of  their  approved 
fidelity  to  their  drvine  King.     We  have  largely  shown 
that  their  poHtical  constitution  and  laws  were  admirably 
adapted  to  both  these  designs.    We  have  particularly  not- 
ed that  their  general  or  national  government  was  that 
of  a  complex  or  confederate  republic,  combining  the  best 
features  of  the  most  perfect  constitutions  which  were  af- 
terwards established  in  Greece  and  Rome,  and  at  pres- 
ent in  United  America,  that  is,  comprising  a  popular  or 
representative  assembly,  an  advising  senate,  and  a  presid- 
ing judge  or  executive  magistrate.      At  the  head  of  all 
these  was  Jehovah  himself,  directing  and   controling  the 
whole  by  a  standing  oracle^  which  on  great  occasions  pub- 
licly notified  his    royal  pleasure.     This  happy  form  of 
government  continued,  tillj  the  people  wantonly  insist- 
ed on  having  a  king  ;  from  which  period  to  the  Babylo- 
nish captivity  they  were  ruled  and  for  the  most  part  se- 
verely scourged  by  a  long  succession  of  monarchs.     Af- 
ter this,  until  the  final  extinction  of  their  civil  polity, 
their  government  was  that  of  a  tributary  commonwealth. 
Having  thus  displayed  the  leading  political  antiquity  of 
the  Jewish  nation,  we  proceed  to  the  second  great  branch 
of  our  subject,  viz.  the  religious  pectdiarities  of  this  an- 
tient  and  remarkable  people.     These  form  the  most  dis- 
tinguished trait  in  their  history.     Their  civil   polity,  as 
we  have  seen,  was  chiefly  intended  as  a  handmaid  to  re- 
ligion, and  was  principally  exerted  in  establishing  and 
enforcing  its   doctrines  and  institutions.      Agreeably  we 
find  that  idolatry,  or  an  open  departure  from  the  belief 
and  worship  of  the  one  true  God,  was  made  a  capital 
offence  against  the  state  ;  and  political  or  temporal  sanc- 
tions are  constantly  annexed  to  their  religious  ordinances. 
Tbis  mode  of  proceeding  is  so  repugnant  to  the  best 


LECT.  viii.j  JEWISH  ANTIQUITIES.  89 

ideas  of  modern  statesman,  moralists,  and  christians,  that 
a  close  attention  to  the  peculiar  reasons  of  it  is  necessary 
to  a  full  conviction  of  its  propriety.  We  instantly  per- 
ceive that  no  human  magistrate  can  rightfully  dictate  or 
punish  the  religious  creed  and  worship  of  his  subjects, 
because  he  is  equally  fallible  with  them,  and  was  appoint- 
ed to  superintend  the  body  politic,  not  the  spiritual  state 
of  individuals ;  and  because  the  Deity  alone  is  Lord  and 
Judge  of  men's  consciences.  But  these  reasons  do  not 
apply  to  the  antient  Hebrev/  government,  which  was 
erected  and  administered  by  god  himself,  who  is  an  in- 
fallible judge  of  religious  truth  and  falsehood,  who  has  a 
right  to  enjoin  the  belief  and  observance  of  those  doc- 
trines and  institutions,  which  are  evidently  stamped  with 
his  authority,  and  who  precisely  knows  the  degree  of 
criminality  imphed  in  every  deviation  from  his  require- 
ments. Besides  these  general  considerations,  there  were 
many  special  circumstances,  which  rendered  temporal  re- 
wards and  punishments  the  most  proper  sanctions  of  the 
Hebrew  ritual. 

It  is  to  be  remembered  that  this  ritual  was  chiefly  in- 
tended as  a  remedy  against  idolatry,  to  which  the  Israel- 
ites, as  well  as  neighbouring  nations,  were  extremely  ad- 
dicted. Now  the  assurance  of  worldly  blessings  or  ca- 
lamities annexed  to  the  divine  law  was  the  most  effectual 
ground  against  this  evil.  For  it  best  suited  the  genius 
and  taste  of  a  gross  and  ignorant  people.  As  the  long 
servitude  of  the  Hebrews  in  Egypt,  and  intercourse  with 
its  sottish  inhabitants,  had  rendered  their  minds  very  ab- 
ject and  carnal  ;  the  Deity  wisely  accommodated  his  dis- 
cipline to  their  low  apprehensions  and  desires  ;  he  allur- 
ed them  to  duty,  and  deterred  them  from  transgressioa 
by  such  motives  as  they  could  understand  and  feel  5  that 

M 


90  LECrURES  ON  [lect.  viii. 

is,  by  tlie  promise  of  a  pleasant  and  fertile  country,  of  a 
numerous  offspring,  of  a  long  and  tranquil  life,  of  splen- 
did victorv  and  honor,  and  by  the  threatening  of  famine, 
want,  pestilence,  defeat,  and  slaughter.  Thus  the  divine 
Legislator  condescended  to  reconcile  them  to  his  pre- 
scriptions, just  as  prudent  parents  and  teachers  stimulate 
young  children  to  their  appointed  task  by  incitements 
fitted  to  their  puerile  state. 

2.  These  temporal  sanctions  directly  struck  at  the  root 
of  idolatry,  and  destroyed  its  principal  support.  For  it 
was  the  leading  sentiment  of  those  early  times  that  world- 
ly prosperity  was  inseparably  connected  with  a  strict  ob- 
servance of  their  idolatrous  rites,  with  a  devout  worship 
of  the  stars,  of  demons,  of  tutelar  deities,  and  that  aeon- 
tempt  of  these  gods,  or  a  violation  of  their  institutions 
would  be  punished  with  terrible  calamities.  Even  the 
Israelites,  as  appears  from  their  history,  were  deeply  in- 
fected with  this  vain  and  pernicious  idea  ;  and  this  was 
the  main  source  of  their  frequent  relapses  into  idolatry. 
To  eradicate  this  fatal  error,  it  was  necessary  that  their 
divine  Lawgiver  should  denounce  and  inflict  the  same 
penalties  on  those,  who  deserted  his  worship,  which  were 
supposed  to  follow  the  neglect  of  the  pagan  deities  ;  and 
that  he  should  promise  and  conspicuously  grant  the  op- 
posite blessings  to  those,  who,  abjuring  their  former  idol- 
atry, acknowledged  and  obeyed  him  as  their  only  Sover- 
eign ;  in  short,  that  he  should  hold  up  full  evidence,  that  he 
was  the  sole  Dispenser  both  of  good  and  evil.  This  was 
to  destroy  idolatry  with  its  own  weapons  ;  it  was  to  tear 
away  the  grand  props,  on  which  it  rested,  and  to  trans- 
fer them  to  a  directly  opposite  use,  viz,  to  the  support 
of  that  allegiance,  which  is  exclusively  due  to  Jehovah. 


LECT.  Yiii.J         JEWISH  ANTIQUITIES.  9 1 

This  observation  will  receive  further  light   and  strengtli 
if  we  add 

3.  That  the  religion,  which  universally  prevailed  in 
the  antient  world,  was  chiefly,  if  not  wholly,  limited  in 
its  views  to  the  present  life.  Those  only  were  worshij)- 
ped  as  gods  by  the  heathen  nations,  who  were  consider- 
ed as  having  merited  that  honor  by  some  great  temporal 
benefits.  On  this  ground  the  beneficent  luminaries  of 
heaven,  the  inventers  of  useful  arts  and  laws,  and  other 
signal  benefactors  of  mankind,  were  ranked  among  the 
gods.  Hence  the  Egyptians  worshipped  the  river  Nils 
on  account  of  the  annual  plenty,  which  its  inundation 
poured  over  their  country.  The  sacrifices  too,  which 
the  Gentiles  offered,  were  intended  merely  to  procure 
or  to  acknowledge  some  temporal  favor,  that  is,  to  ap- 
pease the  anger,  to  avert  the  judgments,  or  to  requite 
the  benefits  of  those  divinities,  to  whom  they  were  pre- 
sented. Their  religious  festivities  had  much  the  same 
object ;  they  were  designed  either  to  refresh  and  cheer 
the  bodies  and  spirits  of  the  worshippers,  to  render  the 
gods  propitious  to  their  fields  and  vineyards,  or  to  cele- 
brate their  benignity  manifested  in  their  worldly  pros- 
perity  or  success.  In  short,  the  titles  and  attributes,  the 
prayers  and  other  addresses,  by  which  they  honored 
their  deities,  were  all  confined  to  the  good  and  evil  things 
of  this  transitory  state.  Does  not  this  survey  of  the  ear- 
ly and  general  state  of  religion  unfold  the  wisdom  and 
beauty  of  the  divine  economy  towards  antient  Isniel  ? 
Was  it  not  fit  that  God  should  adjust  the  rights  and 
sanctions  of  his  worship  in  some  degree  to  the  prevail- 
ing genius  and  sentiments  of  the  age  ;  that  he  should 
instruct  his  people  to  ascribe  to  him  those  political  titles 
and  temporal  f-ivors,  which   the  rest  of  the  world  false- 


93  LECTURES  ON  [lect.viii. 

ly  attributed  to  imaginary  gods  ;  that  he  should  pre- 
scribe a  system  of  pure^  but  in  some  measure  carnal  or- 
dinances, suited  to  the  complexion  of  the  times,  and  en- 
courage the  observance  of  them,  as  the  sure  means  of 
obtaining  those  blessings  from  him,  which  the  pagans  ea- 
gerly but  vainly  expected  from  their  gross  ceremonies 
and  idols  ? 

The  fitness  of  this  conduct  will  strike  us  with  greater 
force,  if  we  consider  how  deeply  and  almost  immovable 
this  notion  was  rivetted  in  the  human  mind,  that  all 
worldly  advantages  depended  on  a  sacred  adherance  to 
the  ceremonies  of  pagan  worship.     Even  the  Jews,  after 
they  had  enjoyed  means  of  better  instruction  for  many 
hundred  years,  made  this  reply  to  their  prophet  Jeremi- 
ah, who  had  been  solemnly  testifying  against  their  idola- 
try, "  as  for  the  word  which  thou  hast  spoken  to  us  in 
the  name  of  Jehovah,  we  will   not  hearken  unto  thee. 
But  we  will  certainly  go  on  to  burn  incense  to  the  queen 
of  heaven  (that  is,  to  Juno,  to  the  Moon,  or  some  great 
celestial  luminary  )and  to  pour  out  drink-oiferings  untoher, 
as  we  and  our  fathers  have  done  ;  for  then  we  had  plenty 
of  victuals,  and  were  well,  and  saw  no  evil.     But  since 
we  left  off  to  burn  incense  to  the  queen  of  heaven,  we 
have  wanted  all  things,  and  have  been  consumed  by  the 
sword  and  by  the  famine."     The  same  opinion  is  zeal- 
ously advocated  by  Celsus,  a  very  learned  heathen,  and 
one  of  the  most  early  and  sagacious  writers  against  the 
Jewish  and  Christian  religion  ;    speaking  of  corn  and 
wine,  of  the  fruit  of  the  trees,  and  the  benefits  of  water 
and  air,  he  says,  "  men  receive  each  of  these  from  some 
one  of  the  gods  to  whom  the  care  of  these  things  are  as- 
signed."   We  may  add  that  the  famous  emperor  Julian, 
who  apostatized  from  Christianity  to  paganism,  reprove* 


LECT.  VII.]  JEWISH  ANTIQUITIES.  93 

the  inhabitants  of  Alexandria  for  the  respect  they  show- 
ed to  the  persons  and  doctrines  of  Christians — "  You 
Alexandrians,  says  he,  tamely  endure  and  even  minister 
to  those  who  despise  the  religion  of  your  fathers.  You 
do  not  recollect  the  antient  prosperity,  the  fullness  of 
good  things,  which  we  then  enjoyed,  when  all  Egypt 
held  a  strict  communion  with  the  gods."  This  opinion 
had  taken  a  deeper  hold  both  of  the  Jewish  and  Gen- 
tile world,  on  account  of  the  singular  affluence  and  felici- 
ty, which  for  a  long  series  of  time  were  possessed  by  the 
Egyptians,  who  were  uncommonly  devoted  to  idolatrous 
worship.  The  fame  of  their  unexampled  prosperity,  and 
of  those  religious  rites  which  were  supposed  to  procure 
it,  drew  to  their  country  a  vast  confluence  of  foreigners, 
not  only  Hebrews,  but  Persians,  Arabians  Phenicians, 
•  Babylonians,  and  Greeks,  who  eagerly  resorted  thither 
to  learn  from  their  sacred  mysteries  the  art  of  private  and 
national  happiness.  In  such  a  state  of  things  how  indis- 
pensible  was  it,  that  Jehovah  the  true  God  and  King  of 
Israel,  should  engage  to  his  loyal  subjects  an  abundance 
of  earthly  good,  and  threaten  idolaters  with  the  greatest 
temporal  evils  ;  that  they  and  the  whole  surrounding 
world  might  experimentally  know  that  obedience  to  Him 
was   the  best,  yea  the  only  road  to  happiness ! 

We  might  mention  several  other  weighty  reasons,  why 
the  Mosaic  religion  was  chiefly  enforced  by  political  and 
worldly  motives.  The  nature  of  that  system  required  it. 
The  institution  itself  was  worldly,  ceremonious,  and  tem* 
porary.  The  observance  of  it  was  therefore  fitly  enforc* 
cd  by  temporal  rewards.  Whereas  the  gospel,  being  a 
more  spiritual,  refined,  and  durable  religion,  is  properly 
accompanied  with  more  sublime  and  durable  sanctions, 
with  motives  which  respect  the  soul  and  eternity.  More-* 


94  LECTURES  ON  [lect.  via. 

over,  as  the  Mosaic  law  was  an  appendix,  or  extraordinary 
burden  superadded  to  the  natural  and  primitive  duties  ot" 
man;  it  was  proper  and  just  that  some  peculiar  recompense 
superadded  to  the  natural  rewards  of  virtue,  should  be  an- 
nexed to  its  observance.  As  God  likewise  assumed  the 
name  and  function  of  the  political  king  of  Israel,  and  in  this 
character  gave  forth  all  his  laws  both  sacred  and  civil  ; 
it  was  fit  that  he  should  enforce  them  by  rewards  and 
penalties  corresponding  with  those  of  other  political  ru- 
lers and  states.  It  would  but  ill  suit  the  style  of  a  civil 
or  temporal  sovereign  to  hold  up  celestial  rewards  or  in- 
visible punishments  to  those,  who  obey  or  violate  his 
precepts. 

Finally,  as  the  Jewish  economy  was  designed  to  be  an 
obscure,  imperfect,  and  preparatory  dispensation,  a  faint 
shadow  of  spiritual  and  heavenly  things  ;  it  was  necessa- 
ry that  the  doctrines  and  rewards  of  immortality  should 
be  in  a  great  measure  concealed  under  the  veil  of  terres- 
trial promises  and  blessings.  It  was  reserved  to  the  Son 
of  God,  the  promised  Messiah,  to  bring  life  and  immor- 
tality fully  to  light.  It  seemed  good  to  infinite  wisdom 
to  dispense  religious  truth  to  the  church  and  the  world 
in  a  manner  similar  to  that,  in  which  the  minds  of  indi- 
viduals are  carried  forward  from  infancy  to  manhood, 
that  is  by  slow  and  regular  gradations.  We  grant  that 
thfe  Jewish  system  is  very  imperfect,  compared  with  the 
christian ;  yet  this  very  imperfection  made  it  the  most 
fit  and  useful  discipline  for  mankind  during  their  weak 
and  rude  state  of  childhood. 

It  is  a  great  error  of  some  speculative  geniuses  to  in- 
fe.'  that  no  constitution  can  proceed  from  God,  but  what 
is  in  all  respects  the  most  perfect.  They  might  with 
equal  propriety  assert  that  there  can  be  no  gradation  or 


LECT.Tiii.]         JEWISH  ANTIQUITIES.  95 

variety  among  the  works  of  Deity  ;  that  it  is  inconsistent 
with  absolute  wisdom  and  goodness  to  create  a  worm, 
an  insect,  or  even  a  human  infant,  because  each  of  those 
is  inferior  to  a  man,  yea  that  it  is  unworthy  of  God  to 
form  any  creatures  but  those  of  the  highest  possible 
rank.  But  all  such  speculations  are  confuted  by  uniform 
facts.  We  must  therefore  take  things  as  they  are,  not 
as  we  may  vainly  fancy  they  ought  to  have  been.  Now 
if  we  soberly  view  the  antient  world,  both  Jewish  and 
heathen,  as  it  really  was ;  we  may  readily  perceive  that 
such  rules  and  enforcements  of  duty,  as  the  law  of  Mo- 
ses held  up  to  Israel,  were  admirably  suited  to  existing 
circumstances,  and  wisely  fitted  to  prepare  mankind  by 
degrees  for  the  far  nobler  discoveries  and  blessings  of 
the  gospel. 


96  LECTURES  ON  fLEcr.  ix. 


LECTURE  IX. 

Ceremonies  of  the  Hehreiv  worship,  and  the  special  objects  of  their 
appointment.  Their  suitableness  to  the  existing  state  af  tl^e  world j 
and  to  the  Israelites  in  particular.  Institution  of  the  Jewish 
sahhathy  and  the  extensive  benefits  resultingfrom  it. 

XN  our  last  discourse  we  largely  showed  the  fit- 
ness of  those  worldly  motives,  by  which  even  the  reli- 
gious rites  of  the  Jewish  law  were  enforced.  We  point- 
ed out  many  reasons  which  justified  and  even  necessitated 
those  political  or  temporal  rewards  and  penalties  v^'hich 
were  employed  to  stimulate  and  hold  fast  to  their  duty  a 
rude,  carnal,  and  uutractable  nation.  Having  surveyed 
the  most  conspicuous  sanctions  of  their  religious  code, 
we  will  now  attend  to  the  leading  rites,  of  which  it  is 
composed. 

That  the  antient  Hebrew  worship  embraced  a  great 
variety  and  abundance  of  ceremonies  is  manifest  to  all ; 
but  many  at  this  day  do  not  appear  to  know  the  special 
and  wise  reasons  of  their  appointment.  There  are  two 
modes  of  communicating  religious  instruction,  as  well  as 
of  offering  religious  worship  ;  one  by  plain,  intelligible 
words,  the  other  by  significant  actions.  The  question  is, 
which  of  these  was  best  fitted  to  promote  the  great 
ends  of  religion  among  the  Jewish  people.  It  will  be  ea- 
sy to  prove  that  the  latter  method  was  most  eligible,  or 
that  expressive  and  striking  ceremony  suited  the  genius 
and  circumstances  of  that  nation,  far  better  than  a  sim- 
ple and  rational  mode  of  instruction  and   worship. 

For  in  the  first  place  the  Israelites  had  just  emerged 
from  the  bondage  of  Egypt,  where  a  low  education  and 


LECT.  IX.]  JEWISH  ANTiOUITIES.  97 

grievous  oppression  had  weakened  their  minds,  and  where 
they  had  been  dazzled  with  the  pompous  ceremonies,  as 
well  as  the  celebrated  wisdom  of  that  idolatrous  country. 
Besides,  the  most   familiar  mode  of  instruction  in  those 
times,  and  probably  the  only   method  which  they   then 
understood,  was  by   Hieroglyphics,  or  external  symbols 
representing  invisible  objects.     Now  ceremonies  in  reli- 
gious worship  corresponded  to  Hieroglyphics  in  writing, 
and  were  equally  necessary  and  beneficial,  before  the  in- 
vention and  established  use  of  letters.     And  as  this  sym- 
bolical method  of  writing  and  of  worship  was  greatly 
studied   and  practised  by   the  antient  Egyptians  j    both 
habit  and  necessity  would  dictate  a  similar  mode  to  the 
early  Hebrews.     To  such  a  mode  of  religion  they  were 
so   accustomed,  and  so  fondly  attached,  that  they  very 
early  compelled  Aaron  to  make  them  a  golden  calf,  as  a 
visible  symbol  of  the  divine   presence,  and  honored  this 
symbol  with  the  ceremonies  of  a  pubHc  feast.     The  gen- 
ius and  habits  of  the  Hebrews  at  that  period  did,  there- 
fore, evidently  require  a  symbolical  or  ceremonious  kind 
of  worship.     As  this  symbolical  form  of  religion   thus 
suited  the  genius  and  exigences  of  that  people  j  so  it  was 
farther  necessary  and  useful,  as   a  wall  of  partition  be- 
tween the    people   of  God   and   surrounding   idolaters. 
For  as   the  Jews  would  not   have  been    easy  without  a 
ceremonious  religion,  so  without  this  they  could  not  have 
been  kept  from   adopting  or  participating  in  the  idola- 
trous  rites   of  their  neighbours ;  especially  as  many  of 
these  had  every  charm  of  splendor,  luxury,  and  festivi- 
ty.    To   guard  them  still  more  effectually  against  these 
allurements,  it  was  necessary  that  their  law  should  for- 
bid, or  hold  up  as  unclean  and  detestable,  those  things, 
which  idolaters  esteemed  most  sacred.     Thus  eating  the 

N 


c,S  LECTURES  ON  [lect.  it, 

blood  of  the  victims  was  deemed  an  essential  act  of  reli- 
gion in  the  heathen  festivals,  because  blood  was  account- 
ed the  food  of  their  demons  or  gods,  and  because  the 
worshippers  by  partaking  in  this  food  were  supposed  to 
hold  communion  with  these  gods,  and  to  receive  peculiar 
discoveries  or  benefits  from  them.  Was  not  this  a  suffi- 
cient reason  for  the  prohibition  of  blood  to  the  Israel- 
ites ?  Was  it  not  important  that  a  people,  visibly  conse- 
crated to  the  true  God,  should  be  effectually  barred  from 
all  the  idolatrous  customs  of  pagans  ?  Was  it  not  impor- 
tant that  such  a  people  should  be  conspicuously  exalted 
above  the  heathen  world  by  the  superior  dignity  and  pu- 
rity both  of  their  doctrine  and  worship  ?  Would  not 
this  give  them,  both  in  their  own  esteem,  and  in  the  sight 
of  surrounding  nations,  a  proper  and  honorable  distinct- 
ion as  the  people  of  Jehovah  ?  And  was  not  a  peculiar 
system  of  ceremonies  necessary  to  exhibit  and  preserve 
this  distinction  ? 

Finally,  as  the  law  of  Moses  was  intended  not  only 
as  a  remembrance  of  the  past  favors  and  wonders  of  the 
Most  High,  but  a  figure  of  better  things  to  come  ;  it  was 
needful  on  both  accounts  that  it  should  consist  chiefly  of 
significant  rites  j  and  that  these  rites  should  be  especial- 
ly fitted  both  to  preserve  among  the  Jews  the  memory 
of  the  grand  promise  relating  to  the  Messiah,  and  to  typ- 
ify and  prepare  for  its  future  accomplishment.  According- 
ly, the  law  of  Moses  is  really  the  gospel  of  Christ  in  a 
hieroglyphical  or  figurative  dress  ;  it  wonderfully  repre- 
sents the  person  and  office,  the  actions  and  sufferings  of 
the  promised  Redeemer,  and  the  future  spiritual  bless- 
ings of  his  church. 

If  then  the  ceremonies  of  the  Jewish  law,  considered 
as  parts  of  one  great  whole,  were  admirably  suited  to 


I.ECT.  IX.]        JEWISH  ANriourriES.  ^^ 

the  then  existing  circumstances  of  the  world  in  general, 
and  of  the  Israelites  in  particular  ;  if  they  were  neces- 
sary to  check  idolatry  and  its  destructive  effects,  to  pre- 
serve pure  religion  and  morals,  and  gradually  to  intra- 
duce  the  more  perfect  system  of  Christianity  ;  if  these 
things  can  be  proved,  the  wisdom  of  this  institution  will 
be  amply  vindicated  even  though  the  utility  of  some  de- 
tached parts  of  it  cannot  now  be  fully  perceived.  If  the 
system  at  large,  like  tiiat  of  nature,  be  evidently  wise 
and  good  ;  the  just  inference  is,  that  its  minutest  parts, 
like  those  of  creation,  though  singly  or  apparently  trivi- 
al, yet  contribute  in  their  place  to  the  harmony  and  per- 
fection of  the  whole.  In  this  case  those,  who  lay  hold 
of  some  particular  ceremonies  as  objects  of  ridicule,  and 
from  these  point  their  artillery  against  the  institution  in 
general,  act  as  unfair  and  impious  a  part,  as  those  philo- 
sophists,  who  from  a  few  seeming  blemishes  in  the 
works  of  nature  conclude  that  the  universe  is  not  the 
offspring  of  wisdom  and  goodness. 

Having  made  these  general  observations  we  will  now 
briefly  analyze  the  Hebrew  Ritual,  and  inquire  into  the 
reasons  which  gave  rise  to  its  principal  component  parts, 
and  on  which  their  value  and  usefulness  depended. 

We  will  begin  with  circumcision  ;  which  properly  claims 
our  first  attention,  because  it  was  the  rite  of  initiation 
into  the  Jewish  church.  The  origin  of  this  rite  has  oc- 
casioned much  learned  discussion  ;  for  it  is  well  known 
that  the  practice  of  it  obtained  very  early,  not  only  a- 
mong  the  Jews,  but  likewise  among  the  Egyptians,  Phe- 
nicians,  Syrians,  Arabs,  and  several  other  antient  na- 
tions. Two  early  Greek  writers,  Herodotus  and  Diodo- 
ras  Siculus,  have  intimated  that  this  custom  probably  o- 
riginated  in  Egypt  j  and  several  modern  deistical  authors. 


ICO  LTCTTTRES  ON  [lfct.  ix. 

relying  on  their  opinion,  have  labored  to  pro"e  that  the 
Jew«  borrowed  it  from  their  Egyptiiin  reighhours.     But 
how  unfair  is  it  to  prefer  the  mere   conjecture   of  two 
writers,  who  lived  at  a  great  distance  both  of  time  and 
place  from   the   event  in  question,   to  the  authority  of 
Moics,  who  had  the  best  means  of  information,    and  to 
the  authentic   record,  the  uninterrupted  tradition,  and 
the  constant  usage  of  the  whole  Hebrew  nation  for  more 
than  three  thousand  years!  These  regular  sources  of  infor- 
mation give  sufficient  light  both  to  the  origin  arid  the  im- 
port of  this  ceremony,  by  tracing  it  up  to  Abraham,  the 
venerable  father  of  the  Hebrews,and  by  representing  it  as 
the  appointed  token  of  God's  covenant  with  him  and  his 
posterity.     It  is  very  probable  that  the  Egyptians  after- 
wards derived    it  either   from  Joseph  while  he  was  the 
first  and   favorite  minister  of  their  government,  or   from 
the  Arabians,  descendants  of  Abraham,  who  for  a  time 
ruled  over  Egypt ;  or  that  they  were  induced  to  adopt 
it  by  the  great  reputation  of  Abraham  and  of  the  Israel- 
ites, or  by  the  reverence  and  terror  excited  in  their  minds 
by  the  marvellous  works  of  Jehovah  in  favor  of  the  He- 
brews, and   against  their  oppressors.     Even  the  princi- 
ples of  idolatry  might  lead  the  Egyptians  and  some  oth- 
er nations  to  view  the  God  of  Israel  as  a  very  powerful 
Deity,  and  fit  to  be  ranked  among  their  other  divinities  ; 
and  according  to  a  well  known  heathen  custom,  to  court 
his  friendly  protection  by  embracing  one  of  his  peculiar 
institutions.     It  is,  however,  of  small  importance  to  de- 
termine how  or  on  what  principles  this  rite  was  introduc- 
ed into  pagan  countries  ;    our  main  business  is  to  show 
the  fitness  and  utility  of  it   to  the   antient  Jews.     Now 
the  ceremony  of  circumcision  was  prescribed  to  Abra- 
ham,  to  confirm  his  faith  in  the  wonderful  promise  of 


LECT.  IX.]  JEWISH  ANTIQUITIES.  loi 

Jehovah,  that  he  should  have  a  son  in  his  advanced  age, 
that  a  numerous  progeny  springing  from  this  son  should 
inherit  the  land  of  Canaan,   and  that  an  illustrious  per- 
son should  at  length  proceed  from  this  family,  who  would 
be  a  blessing  to  all  nations.     How  kind  was   it   to   this 
patriarch,  and   how  necessary  to   hi>  posterity,   that  a 
promise  so  singular,  so  complex,  and  requiring  so  long  a 
series  of  ages   for  its  perfect  fulfillment,  should  be  pre- 
served, and  ratified  by  same  conspicuous  and  permanent 
sign  !  Had  the  Most  High  on  this  occasion  selected  some 
ceremony,  which  might  be  easily  performed  or  counter- 
feited, which  but  rarely  occurred,  or  which  was  often  out 
of  sight  ;   the  salutary    influence   of  it  would  have  been 
comparatively  feeble  and  interrupted.     But  by  constant- 
ly wearing  in  their  very  flesh  a  character   which  neither 
time  nor  art  could  eflface,  they  always  had  an  impressive 
monument  both  of  the  divine  promise  and  their  own  cor- 
responding engagements.     While  this  memorial  thus  en- 
livened their  faith,  it  equally  tended   to  encourage  their 
obedience.     It  also   strikingly  enforced  that  circumcis- 
ion of  the  heart,  that  mortification  of  inward  lust,  that 
substantial    moral   purity,   on    which   their   whole  law 
laid  the  principal   stress.     Agreeably  Moses,  their  law- 
giver, thus   exhorts   them,    "  Circumcise,  O  Israel,  the 
foreskin  of  thy   heart,   and  serve  the   Lord   thy   God 
with  all  thy   heart  and  with    all   thy  soul."     This  and 
many  similar  passages   show  that   circumcision    had  a 
most  important  moral  design ;  that   it  constantly  urged 
its  votaries  to  internal  and   practical   holiness  ;   that   it 
taught  them  to  esteem  and   to  preserve  themselves  a  ho- 
ly people,  dedicated  to  the  true  God  ;  that  it  admonish, 
ed  them  to  shun  all  defiling  conversation,  and  especially 
fill  intermarriages^wiih   impure  and  uncircumcised  idola- 


ioi  LECTURES  ON  [lect.  ix. 

ters^;  in  short,  that  it  was  an  open  badge  of  distinction 
and  bond  of  union  to  the  posterity  of  Abraham,  in- 
tended to  keep  them  cemented  in  one  peculiar,  holy,  and 
happy  fraternity.  Even  the  difficult  and  painful  nature 
of  this  rite  eminently  contributed  to  these  moral  advan- 
tages,  as  none  would  be  likely  to  submit  to  it  from  any 
othor  principle  than  that  of  a  religious  faith  and  obedi- 
ence, or  a  cordial  esteem  of  the  laws  and  privileges  of 
ihe  Hebrew  church.  In  this  view  it  was  an  excellent 
mean  of  preserving  the  religion  and  character  of  that 
people  pure  and  inviolate. 

It  had  also  a  most  useful  tendency  in  another  point  of 
view.  For  it  was  first  appointed  not  only  for  the  con- 
firmation of  Abraham's  faith,  but  as  an  honorable  tes- 
timonial of  his  pious  character  ;  and  the  ready  submission 
©f  this  patriarch  to  an  operation  so  hazardous  and  dis- 
tressing, in  the  belief  of  a  promise,  which  to  human 
view  seemed  impossible  to  be  realized,  was  a  glorious 
exploit  both  of  faith  and  obedience.  Now  the  design  of 
God  in  choosing  the  posterity  of  Abraham  was  to  en- 
gage them  to  transcribe  his  excellent  character,  and  thus 
to  distinguish  them  by  their  natural  relation  to  their  il- 
lustrious progenitor.  And  what  could  better  answer 
this  purpose,  than  to  impress  on  their  bodies  a  constant 
memorial  of  his  singular  faith  and  piety.  Whenever  a 
Jew  performed,  witnessed,  or  reflected  on  the  rite  of  cir- 
cumcision, could  he  easily  forget  or  forbear  to  admire 
and  emulate  this  father  of  the  faithful,  this  favorite  of 
heaven  ?  That  we  may  duly  appreciate  this  memorial, 
let  us  suppose  the  American  people  in  the  same  situation 
with  the  early  Hebrews,  without  the  use  of  letters,  de- 
pending on  oral  tradition  and  visible  symbols  for  the 
conveyance  of  historic  and  religious  knowledge;  how 


LEcT.  IX.]  JEWISH  ANTIQUITIES.  105 

inestimable  would  be  the  moral  effect  of  some  standing 
ceremony  or  mark  in  the  flesh,  which  should  transmit  to 
every  citizen  to  the  latest  generation  the  story  and  the 
virtues  of  his  venerable  ancestors,  for  instance,  the  su- 
perior excellencies  of  the  American  Washington  ;  espe- 
cially if  this  visible  token  were  prescribed  by  the  Deity, 
for  the  purpose  of  obliging  us  to  copy  these  virtues,  and 
in  this  way  assuring  us  of  his  special  benediction  ! 

Which  leads  us  to  add,  that  circumcision  was  not  only 
an  expressive  token,  but  a  solemn  seal  or  mutual  ratifica- 
tion both  of  the  temporal  and  spiritual  covenant  between 
God  and  Israel ;  it  ratified  God*s  promises  to  that  people, 
and  their  peculiar  obligations  to  him.  For  when  Jehovah 
directed  the  posterity  of  Abraham  to  be  openly  separat- 
ed from  all  other  nations  by  this  distinguishing  mark  ; 
be  in  effect  called  on  all  the  world  to  witness  the  trans- 
action, and  to  observe  whether  his  promises  to  this  peo- 
ple were  fulfilled  ;  for  the  world  could  easily  see  wheth- 
er this  circumcised  nation  enjoyed  those  singular  divine 
bh^ssings  which  they  had  been  encouraged  to  expect.  By 
this  rite  therefore  the  faith  of  Deity  was  publicly  pledg- 
ed to  this  people.  On  the  other  hand,  they  by  the 
same  token  openly  abjured  idolatry,  and  bound  them- 
selves to  the  true  religion  ;  they  took  a  solemn  oath  of 
allegiance  to  the  true  God,  both  as  their  political  and 
spiritual  King.  Agreeably  St.  Paul  tells  us  that  "  eve- 
ry one  who  is  circumcised,  becomes  a  debtor  to  the 
whole  law**.  This  import  of  the  rite  in  question  is  illus- 
trated by  the  practice  of  the  antient  heathens,  who  im- 
pressed the  names  or  appropriate  characters  of  their  sev- 
eral gods  on  the  bodies  of  their  respective  worshippers. 
Thus  a  thunderbolt  was  marked  on  the  votaries  of  Jupi- 
tet  J  a  "juand  on  those  of  Mercury  j  a  helmet  or  spear  on 


104  LECTURES  ON  [lect.  ix. 

those  of  Mars  ;  a  trident  on  those  of  Neptune,  &c. 
At  other  times  the  names  of  these  and  other  pagan  dei- 
ties were  imprinted  on  their  several  adorers.  In  such  a 
state  of  things  was  it  not  suitable  and  even  necessary 
that  the  servants  of  the  true  God,  should  be  distinguish- 
ed and  protected  from  idolatry  by  some  appropriate  and 
conspicuous  character  ?  Now  circumcision  was  a  mark 
excellently  fitted  to  this  end.  It  constantly  held  up  to  the 
Israelites  the  dignity  of  their  pedigree,  the  vows  of  their 
parents,  the  covenant  of  their  God,  the  penalties  of  per- 
jury, and  the  rewards  of  fidelity.  It  served  as  an  impregna- 
ble barrier  between  the  Jews  and  pagans  ;  for  it  com- 
pelled the  former  to  abstain  from  mixing  with  the  latter 
either  in  marriage  or  any  familiar  correspondence ; 
while  it  deterred  the  latter,  through  a  dread  and  abhor- 
rence of  this  painful  ceremony,  from  uniting  with  the 
former.  It  was  also  so  visible  and  lasting  a  mark,  that 
deserters  from  the  standard  of  Jehovah  to  that  of  idola- 
try would  be  easily  detected  and  punished.  In  every 
view  then  no  rite  could  have  been  better  calculated  to 
answer  the  great  purposes  of  the  Mosaic  dispensation. 

Another  institution  admirably  adapted  to  the  same 
purposes  was  the  Jewish  sabbath.  Some  great  men, 
as  Spencer,  Le  Clerc,  Paley,  and  others,  think  that  the 
first  appointment  of  a  weekly  Sabbath  took  place  in  the 
wilderness,  and  was  one  of  the  peculiarities  of  the  law  of 
Moses ;  and  consequently  that  the  account  in  the  second 
chapter  of  Genesis  of  God's  resting  on  and  hallowing  the 
seventh  day, isonly  an  anticipated  viewof  thefuture  Institu- 
tion of  a  sabbath  for  the  Israelites.  But  it  is  certainly  more 
natural  to  apply  this  passage  to  the  first  age  of  the  world  ; 
especially  as  some  allotted  season  for  rest  and  devotion 
u  plainly  dictated  by  the  law  of  nature  j  which  not  only 


tfecT.  IX.]  JEWISH  ANTIOUrriES.  105 

points  out  to  man  the  necessity  of  some  periodical  relax- 
ations from  bodily  and  mental  toil,  but  also  the  duty  and 
advantage  of  sochal  worship  ;  but  such  worship   cannot 
be  suitably  performed  unless  certain  times  are  appropriat- 
ed to  it.      It  is  also  most  reasonable  to  suppose  that  man 
immediately  after  his  creation,  when  a  sense  of  his  Mak- 
er*s   kindness  and  glory  was  fresh  on  his  mind,  would 
consecrate  certain  seasons  to  his  worship  ;   and  that  his 
Creator  would  call  him  to  the  religious  observation  of 
the  seventh  day  for  the  same  general  reasons,  on  which 
he  afterwards  prescribed  it  to  the  Jews.     These  rational 
deductions  are  confirmed  by  facts.     It  is  a  fact  that  the 
patriarchs  long  before  the  Jewish  sabbath,  and  all,  even 
the  most  antient  heathen  nations,  distinguished  time  into 
weeks  of  seven   days,  which  no  appearances  in  nature 
could  have  suggested,  and  which  therefore  must  have  re- 
suked  from  the  early  appointment  of  a  weekly  sabbath. 
It  is  also  a  fact  that  the  earliest  pagan  writers,  particular- 
ly Homer  and  Hesiod,  speak  of  the  seventh  day  as  pecu- 
liarly sacred.     The  latter  styles  this  day  "  the  illustrious 
light  of  the  sun  ;'*  the  former  has  this  verse,    "  then 
came  the  seventh  day,  which  is  holy."     Dr.  Kennicott 
also  justly  notes,  that  when  the  sabbath  is  first  mention- 
ed by  Moses,  he  speaks  of  it,  not  as  a  novel  institution, 
but  as  one,  with  which  they  were  familiarly  acquainted. 
In  some  respects  however  the  Jewish  sabbath  was  a  ne^^' 
and  peculiar  appointment. 

O 


loG  LECTURES  ON  [lect.  x. 


LECTURE  X. 

Nature  of  the  Hebrew  ivorship.      Sacrifices  and  offerings.      Jheir 

fitness  and  utility. 

T 

AN  our  last  Lecture  we  made  some  general  ob- 
servations, to  show  the  expediency  of  religious  ceremo- 
nies or  symbols  in  the  early  ages,  with  a  view  to  justi- 
fy the  numerous  ritual  observances  prescribed  in  the 
Jewish  law.  We  then  proceeded  to  analyze  this  an- 
tient  ritual,  or  to  point  out  the  special  import  and  utili- 
ty of  the  leading  ceremonies,  in  which  it  consisted.  We 
largely  explained  and  recommended  the  initiatory  rite  of 
circumcision,  and  made  a  few  remarks  on  the  antiquity 
and  advantages  of  a  weekly  sabbath.  We  endeavored  to 
show  that  this  institution  was  probably  observed  from 
the  beginning  of  the  world.  It  was  however  in  seme 
respects  a  new  and  peculiar  appointment  to  the  Jewish 
nation.     Fbr 

1 .  A  new  day  seems  to  have  been  selected  for  its  ob- 
servance. For  the  day  first  marked  out  for  the  Jewish 
sabbath  by  the  circumstance  of  the  manna's  not  falling 
upon  it,  was  not  the  day  originally  observed  ;  for  the 
day  thus  marked  out  was  the  twenty  second  of  the  sec- 
ond month  ;  and  counting  backward  seven  days  (to  the 
fifteenth)  we  find  the  Jews  on  the  fifteenth,  by  divine  di- 
rection, performing  a  long  and  wearisome  march,  which 
would  not  have  been  allowed,  on  the  day  originally  con- 
secrated by  God.  It  is  therefore  highly  probable,  and 
some  learned  men  have  accordingly  computed,  that  the 
Jewish  sabbath  was  appointed  on  that  day  of  the  week, 
on  which  their  deliverance  from  Egypt  was  completed 


LECT.  X.]  JEWISH  ANTIQUITIES.  107 

by  the  overthrow  of  Pharaoh  in  the  Red  Sea  ;  which  de- 
liverance was  a  special  and  superadded  reason  for  their 
celebration  of  a  weekly  sabbath.  Agreeably,  that  people 
are  directed  on  this  day  to  commemorate  this  glorious 
deliverance.  Their  sabbath  is  also  called  a  perpetual 
covenant  and  sign  between  Jehovah  and  them,  by  which 
they  acknowledged  him  as  their  God.  But  how  could 
it  be  a  distinguishing  sign  to  that  people,  if  it  were  mere- 
ly the  old  sabbath  given  to  all  mankind  ?  Besides,  their 
sabbath  was  expressly  limited  to  the  duration  of  their 
commonwealth — '"  thy  children  shall  observe  the  sabbath 
throughout  their  generations,'*  that  is,  as  long  as  their 
polity  shall  continue  ;  whereas  the  primitive  sabbath, 
being  founded  on  .moral  and  perpetual  reasons,  will  re- 
main in  force  to  the  end  of  the  world.  We  may  add,  it 
is  probable  that  the  antient  heathens,  having  received  the 
original  sabbath  from  Adam  and  Noah  by  tradition,  con- 
secrated it  to  the  worship  of  their  chief  god  the  sun  ;  and 
that  one  reason  for  God's  changing  the  day  to  Israel  was 
to  restrain  them  from  joining  in  this  idolatrous  worship. 
On  the  same  principle,  as  the  pagans  began  their  sabbath 
from  the  rising  of  the  sun,  or  the  first  appearing  of  their 
deity,  the  Jews  were  ordered  to  begin  theirs  from  the 
sun  setting — "  from  evening  to  evening  shall  ye  cele- 
brate your  sabbath.'*  Finally,  it  is  a  probable  cal- 
culation of  some  learned  men,  that  the  Jewish  sabbath, 
reckoning  from  the  creation,  was  the  sixth  day  of  the 
week  ;  and  of  course  that  the  day,  on  which  our  Savior 
rose,  and  which  is  observed  as  the  christian  sabbath,  is 
the  seventh  day,  which  God  originally  appointed,  and 
which  is  sometimes  called  sunday,  because  the  early  hea- 
thens dedicated  it  to  the  sun.  If  this  be  fact,  there  is 
a  most  striking  fitness  and  beauty  in  the  revival  and  ob- 


io8  LECTURES  ON  [LEcr»jr. 

servation  of  that  primitive  day,  which  is  now  a  memori- 
al of  those  two  greatest  works  of  Deity,  the  creation  and 
redemption  of  man.     We  observe 

2.  That  the  rest  required  on  the  Jewish  sabbath  was 
probably  new  and  peculiar.  They  were  ordered  on  pen- 
alty of  death  to  abstain  from  every  worldly  occupation, 
toil,  and  diversion.  They  were  forbidden  even  to  kindle 
a  fire  in  their  habitations,  that  is,  for  the  purpose  of 
dressing  their  food  or  for  any  other  work.  Their  an- 
tient  doctors  pushed  these  precepts  to  a  very  supersti- 
tious length,  forbidding  the  most  necessary  act  of  selfde- 
fence  on  that  day.  Agreeably,  a  thousand  Jews,  in  the 
beginning  of  the  Maccabean  war,  suffered  themselves  to 
be  killed  on  the  sabbath,  without  making  the  least  re- 
sistance. This  unwarranted  superstition  gave  advan- 
tage to  the  Romans  under  Pompey  to  take  their  capital 
city,  and  to  subjugate  their  nation. 

3.  Their  worship,  as  v.eil  as  rest,  on  this  day  were  pe- 
culiar. They  were  to  offer  double  sacrifices  on  the  sab- 
bath ;  which  denotes  it  to  have  been  a  day  of  extraordinary 
devotion.  Holy  convocaiions ^  or  assemblies  for  religious 
worship,  were  also  required  on  that  day.  Agreeably, 
the  Apostle  Paul  testifies  that  the  law  of  Moses  "  from 
old  time,"  or  from  the  first  ages  was  "  read  and  preached 
in  the  synagogues  every  sabbath  day."  Josephus  and 
Philo  also  tell  us  that  Moses  commanded  the  Israelites 
every  week  to  lay  aside  all  worldly  business,  and  to  as- 
semble in  public  to  hear  the  law  read  and  expounded. 

4.  The  ends  of  this  institution  were  partly  political 
and  partly  religious.  It  contributed  to  the  welfare  of 
the  body  politic  by  giving  needful  rest  and  refreshment 
both  to  laboring  men  and  beasts,  and  by  diffusing  that 
knowledge  and  impression  of  religious,  moral,  and  politr 


LECT.  X.]  JEWISH  ANTIQUITIES.  109 

kal  truth,  which  are  the  basis  of  civil  order  and  prosper- 
ity. Its  influence  on  the  spiritual  condition  of  that  peo- 
ple was  still  more  important.  For  the  solemn  rest  and 
worship  of  the  seventh  day,  after  six  days  of  labor,  held 
up  to  the  very  senses  of  that  rude  and  ignorant  nation  a 
lively  image  of  the  work  of  creation  and  its  infinite  Au- 
thor. The  sabbath  was  to  them  the  birth  day  of  the 
world  ;  it  led  them  to  recognize  and  adore  the  divine 
power,  wisdom,  and  goodness  of  the  Creator  ;  it  effectu- 
ally taught  them  that  the  gods,  which  the  heathens  wor- 
shipped, such  as  the  sun,  moon,  and  stars,  were  the  mere 
creatures  of  that  Being,  whom  they  celebrated.  Thus 
it  openly  separated  them  from  the  whole  idolatrous  world. 
By  calling  them  every  seventh  day  to  the  devout  ac- 
knowledgment of  One  eternal,  omnipotent,  all  perfect  Be- 
ing, it  proclaimed  and  confirmed  their  contempt  and  ab- 
horrence of  the  senseless  and  impotent,  the  impure  and 
fictitious  gods  of  the  Gentiles.  It  kept  them  stedfast  to 
the  worship  of  Jehovah,  and  to  a  thankful,  united  cele- 
bration of  his  attributes  and  benefits.  It  allured  them  to 
this  by  the  sweets  of  rest  after  toil,  and  compelled  them 
to  it  by  awful  punishment  threatened  to  transgression. 
It  taught  them  humanity  and  kindness  to  strangers,  to 
their  laboring  servants,  and  even  to  their  cattle,  by  giv- 
ing to  these  an  equal  share  with  themselves  in  the  re- 
freshing rest  of  the  sabbath.  It  conferred  upon  all  class- 
es of  the  people  the  incalculable  moral  advantages  and 
pleasures,  which  result  from  public  religious  instruction 
and  devotion.  It  led  forward  the  contemplation  of  the 
pious  Jews  to  that  heavenly  rest,  of  which  their  sabbath 
was  a  lively  figure  and  anticipation.  Agreeably,  one  of 
their  learned  writers  has  these  remarkable  words — "  the 
law  of  the  sabbath  points  not  only  to  that  fundamental 


110  LECTURES  ON  [lect.  x. 

article  of  religion  concerning  the  creation  of  the  natural 
world,  but  to  that  spiritual  world,  where  there  shall  be 
true  rest,  and  real  enjoyment.  There  we  shall  obtain  a 
true  respite  from  all  corporeal  labors.  We  have  there- 
fore, adds  he,  two  sabbaths,  the  one  bodily,  in  memory 
of  the  creation  ;  the  other  spiritual,  in  memory  of  the 
souFs  immortality  and  refreshment  after  death."  Hence 
the  Jews  to  this  day,  far  from  esteeming  the  strictness 
of  the  sabbath  a  burden,  venerate  and  delight  in  it  as 
the  gi-eatest  blessing.  Beside  the  moral  advantages,  it 
brought  to  their  minds  a  standing  confutation  of  the  old 
pagan  doctrine,  that  the  world  was  eternal,  that  the  ce- 
lestial luminaries  were  so  many  deities.  The  strictness  of 
their  resting  on  the  seventh  day  v/as  to  them  a  striking 
image  and  enforcement  of  the  Mosaic  history  of  the  crea- 
tion, and  tended  to  keep  alive  in  their  minds  that  rever- 
ence  and  homage,  which  are  exclusively  due  to  the  infi- 
nite Creator.  Thus  it  operated  as  one  of  the  best  checks 
upon  idolatry,  and  one  of  the  most  powerful  supports  of 
true  religion  and  virtue,  which  could  have  been  devised. 
And  though  the  peculiarities  of  this  Jewish  institution 
have  ceased,  we  have  reason  for  grateful  joy  that  a  week- 
ly Lord's  day  has  succeeded  in  its  pJace.  The  liberal 
dispensation  of  the  Gospel,  and  the  more  improved  state 
of  the  world,  have  indeed  removed  the  necessity  of  ob- 
serving the  christian  sabbath  with  the  Jewish  precision 
and  severity.  Yet  every  pious  christian,  every  good 
patriot,  every  true  scholar  and  philosopher,  will  rever- 
ently and  thankfully  observe  that  day  and  those  public 
religious  ordinances,  which  are  dedicated  to  the  memory 
of  our  creation  and  redemption,  and  which  are  so  pro- 
pitious to  the  best  interests  of  individual  and  social  man. 
He  will  detest  the  thought  of  idolatrously  sacrificing  to 


LECT.  X.3  JEWISH  ANTIQUITIES.  iii 

sensual  ease  and  pleasure  a  season,  which  from  the  be- 
ginning of  the  world  has  been  sacred  to  God  and  vir- 
tue. On  the  return  of  every  sabbath  his  heart  will  echo 
that  subhme  language  of  antient  piety,  "  this  is  the  day, 
which  the  Lord  has  made  j  let  us  rejoice  and  be  glad  in 
it." 

Having  in  this  and  the  preceding  discourse  sufficiently 
explained  the  import  and  high  utility  of  those  two  capi- 
tal institutions  of  Judaism,  circumcision  and  the  weekly 
sabbath,  we  will  attend  in  the  third  place  to  the  nature 
of  the  Hebrew  worship.  As  this  worship,  externally 
considered,  abounded  with  ceremonies  ;  so  these  con- 
sisted very  much  in  sacrifices  and  offerings,  or  in  present- 
ing to  the  Deity  certain  slain  animals  and  fruits  of  the 
earth.  The  origin  of  sacrifices  has  been  greatly  dis- 
puted. Some  have  supposed  that  mankind  in  their 
early  and  uncultivated  state  would  naturally  offer  to 
their  divine  Benefactor  a  part  of  his  own  gifts,  especially 
a  share  of  those  things,  which  v/ere  most  valuable  and 
delightful  to  themselves ;  that  they  would  be  prompted 
to  this  by  an  idea,  that  what  was  most  pleasing  to  them, 
would  be  most  acceptable  to  hirti,  and  also  by  witnessing 
the  efficacy  of  costly  gifts  in  appeasing  the  anger 
and  procuring  the  favor  of  men.  Others,  improving 
upon  this  scheme,  and  finding  the  use  of  sacrifices  to 
have  commenced  soon  after  the  fall  of  man,  have  sup- 
posed that  this  practice  became  so  general  and  radicated, 
that  the  Most  High,  though  he  did  not  originally  ap- 
point or  approve  it,  yet  thought  fit  to  indulge  the  Is- 
raelites in  this  favorite  custom,  and  at  the  same  time, 
took  care  to  purify  and  guard  it  from  every  defiling  and 
idolatrous  abuse.  This  opinion  is  strongly  patronized  by 
Grotius,  Spencer,  and  other  respectable  names.     These 


112  LECTURES  ON  [lect.  s. 

writers  forcibly  urge  those  texts   of  scripture,  which 
speak  of  sacrifices  as  having  no  value  in  the  sight  of  God, 
and  as  forming  no  part  of  his  original  prescriptions.    It  is 
certain  that  the  divine  institution  of  sacrifices   is   never 
mentioned,  until  the  Israelites  had  shown  a  mad  propen- 
sity to  them  in  the  affair  of  the  golden  calf.     Yet  on  the 
other  hand,  both  Moses  and  Israel,  long  before  this  event, 
yea,  the  early  patriarchs  as  far  back  as  righteous  Abel, 
certainly  practised  this  kind   of  worship.     Now   what 
should  lead  these  holy  men  into  a   practice  like  this  ? 
Could  they,  on  any  principle  of  nature  or  of  genuine  pie- 
ty, imagine  that  the  blood  of  innocent  animals  would  be 
grateful  or  conciliatory  to   the   infinite   Spirit  ?    Could 
Cain  and  Abel  infer  this  from  the  effect  of  gifts  on  men, 
at  a  period  when  both  man  and  gifts  were  but  beginning 
to  exist  ?  Besides,  if  these  two  brothers  both  sacrificed 
on  this  wrong  principle,  why  were  not  both  rejected  ?  We 
may  further  ask,  how  could  Abel  offer  his  sacrifice  "  in 
faith,**  as  we  are  told  he  did,  without  some  divine  insti- 
tution and  promise,  as  the  ground  of  that  faith  ?  And  if 
we  consider  how  severely  God  resented  and  punished 
unauthorized  or  will  worship  in  other  cases,  we  cannot 
suppose  he  would  have  shown  such  high  approbation  of 
Abel's  sacrifice,  if  he  had  not  previously  commanded 
it.     It  is  therefore  at  least   highly  probable  that    this 
mode  of  worship  was  appointed  by  God  himself  in  the 
first  age  of  the  world  ;  and  that  it  was  traditionally  con- 
veyed from  Adam   and  Noah  to  all  the  antient   nations. 
This  hypothesis,  and  this  only,  satisfactorily  accounts 
for  the  early  prevalence  of  religious  sacrifices,  not  only 
among  the  worshippers  of  the  true  God,  but  among  pa- 
gan idolaters.     For  in  process  of  time,   this  branch  of 
worship,    in   common  with  every  other  part   ot    reli- 


LECT.  X.]  JEWISFI  ANTIQUITIES.  113 

gious  faith  and  practice,  was  wretchedly  corrupted  by 
human  folly  and  wickedness.  "  Instead  of  brute  animals, 
which  God  had  appointed,  human  sacrifices  grew  into 
use  ;  and  it  became  no  uncommon  thing  in  several 
countries  for  parents  to  sacrifice  their  children.  Not  on- 
ly the  matter  but  the  object  of  sacrifices  was  also  chang- 
ed ;  "  for  the  Gentiles  sacrificed  to  demons  and  not  to 
God.'*  When  therefore  Jehovah  selected  Israel  to  be 
the  depository  of  the  true  religion,  it  was  necessary  that 
the  primitive  law  concerning  sacrifices  should  be  publish- 
ed anew,  with  such  additions,  as  would  better  preserve 
them  from  corruption,  and  render  them  more  suitable 
and  beneficial  to  such  a  people  as  the  Jews.  Let  us 
then  critically  inquire  into  the  nature  and  use  of  this 
part  of  the  Hebrew  Ritual. 

The  Jewish  law  prescribed  or  allowed  five  sorts  of  sa- 
crifices, three  of  beasts,  and  two  of  birds.  The  gene- 
ral design  of  these  was  to  express  the  various  acts  of  de- 
votion, which  dependent,  guilty,  and  favored  creatures 
owe  to  their  Creator  ;  or  in  other  words,  to  express  by 
significant  action  their  dependence  on  and  gratitude  for 
divine  favors,  their  penitent  acknowledgment  of  trans- 
gression, and  their- hope  in  the  mercy  of  God,  through 
the  future  atoning  sacrifice  of  his  Son.  Agreeably,  the 
several  sacrifices  of  their  law  were  so  many  symbols, 
which,  according  to  the  usage  of  those  early  times,  cor- 
responded to  the  several  duties  or  branches  of  piety,  or 
which  manifested  by  some  striking  ceremonies  the  same 
sentiments  and  affections,  which  are  verbally  expressed 
in  prayer  ,and  praise.  To  confirm  this  observation,  we 
will  briefly  run  over  the  several  kinds  of  Jewish  obla- 
tions. 

The  fiirst  and  most  antient  sort  was  the  burnt  offerings 

P 


ii4  LSCrURES  ON  [LECT.  X. 

or  as  the  Greeks  style  it,  the  holocaust,  derived  from  olos 
whole,  and  kaioo  to  burn,  because  the  victim  was  wholly- 
consumed  with  fire,  except  the  skin,  and  made  to  ascend 
entire  in  flames  from  the  altar.  This  species  of  sacrifices 
is  often  mentioned  by  heathens,  as  well  as  Jews.  Thus 
Xenophon  in  his  Cyropedia  speaks  of  sacrificing  holo- 
causts of  oxen  to  Jupiter,  and  of  horses  to  the  Sun. 
These  oblations  were  in  use  long  before  the  date  of  the 
Mosaic  law.  They  are  expressly  mentioned  as  early  as 
the  age  of  Job,  of  Abraham,  and  even  of  Noah.  They 
appear  to  have  been  common  to  all  nations.  Hence  dur- 
ing the  subjection  of  the  Jews  to  the  Romans,  it  was 
not  unusual  for  the  latter  to  offer  this  kind  of  sacrifices 
to  the  God  of  Israel  at  Jerusalem.  In  the  works  of  Phi- 
lo  the  Jew,  it  is  related,  that  the  emperor  Augustus  order- 
ed a  holocaust  of  two  lambs  and  a  bullock  to  be  offered 
for  him  daily  ^oj  vyjcrro)  Gzwi  to  the  ??wsf  High  God,  at  Je- 
rusalem. "  The  Jew's  esteemed  their  burnt  offering  the 
most  excellent  of  all  their  sacrifices,'*  not  only  on  ac- 
count of  its  superior  antiquity,  but  because  it  was  whol- 
ly consecrated  to  the  divine  honor,  no  part  of  it  being 
reserved  to  gratify  human  selfishness  or  avarice.  It  was 
therefore  in  the  earliest  ages  the  only  sacrifice  in  use,  and 
embraced  every  part  of  natural  worship,  whether  con- 
fession, petition  or  thanksgiving.  Accordingly,  the  law 
of  Moses  begins  with  prescribing  the  ceremonial  of  this 
sacrifice.  From  the  directions  given  concerning  it  we  in- 
fer, that  it  v/as  intended  as  a  general  act  of  hom- 
age to  Deity,  a^  Creator,  Benefactor,  and  moral  Gov- 
ernor ;  and  likewise  as  a  general  confession  qf  sin,  and 
a  token  of  the  offerer's  giving  up  himself  entirely  to  God, 
as  he  gave  up  the  victim  to  be  wholly  consumed  on  the 
altar.  In  allusion  to  this,  the  apostle  exhorts  Christians 
to  "  present  their  bodies,  or  their  whole  selves,  a  living 
sacrifice  to  God." 


LECT.  X.]  JEWISH  ANTIOUITIES.  115 

Besides  this  general  offering,  the  Mosaic  law  prescribed 
particular  sacrifices  for   special  occasions.     It  enjoined 
sin  offerings  and   trespass    offerings  on  occasion  of  legal 
pollutions,  or  on  account  of  sins  of  ignorance  and  inad- 
vertency, that  is,  such  transgressions,  as  were  committed 
ignorantiy  and  inconsiderately,  or  such,  as  others  would 
not  have  known,  if  they  had  not  been  discovered  by  the 
free  confession  of  the  guilty   party.       These  offerings 
were  therefore  designed  to  encourage  and  constrain  a  pen- 
itent acknowledgment  of    trespasses,  which  could  not 
otherwise  be  proved  on  the  offender,  and  the  confession 
of  which  was  important,  both  in  order  to  do  justice  to 
the  party  injured  by  full  compensation,  and  to  bring  the 
oli'ender  to  a  salutary  and  exemplary  repentance. 

Further,  as   both  societies  and  individuals  constantly 
depend  upon,  and  are  indebted  to  the  blessing  of  divine 
Providence ;  to  express  and   nourish  a   spirit  of  corres- 
ponding trust   and    thanksgiving,    eucharistic    sacrifices 
were  instituted,  which  were  called  peace  offerings,  that  is, 
oblations  intended  to  acknowledge,  to  obtain,  or  to  pre- 
serve peace  with  God,  and  the  benefits  resulting  from 
his  favor.     These  offerings  were  either  expressions  of 
gratitude  for  mercies  received,   or  votive  sacrifices,  that 
is,  prayers  and  vows  made  to  procure  some  needed  good, 
or  free  will  offerings,  presented  as  means  of  continuing 
and  perpetuating  peace  with   Heaven.     Which  leads  us 
to  add,  that  as  mankind  in  their  infancy  needed  to  be  in- 
structed and  encouraged  in  their  duty  in  the  most  tender 
and  condescending    manner,    God  was  pleased  to  deal 
with  them  in  the  way  of  covenant,  and  to  seal  this  trans- 
action by  certain  sacrifices  ;  which  being  partly  consum- 
ed on  God's  altar,  and  partly  eaten  by  the  offerers,  de- 
noted a  friendly  compact  and  communion  between  God 


ii6  LECTURES  ON  [lect.  x. 

and  man  ;  just  as  sitting  and  partaking  together  at  one 
table  was  an  antient  token  of  friendship,  and  ratifica- 
tion of  covenants  among  men. 

Further,  as  the  Israelites  owed  the  fruitfulness  of  the 
land,  which  Jehovah  had  given  them,  to  his  special  bene- 
diction, they  were  required  to  acknowledge  this  by  sol- 
emnly presenting  to  Him  some  of  its  productions,  in  par- 
ticular iliQjirst  fruits  of  their  harvest. 

Finally,  there  was  one  kind  of  offering  which  was  cal- 
led the  daily  sacrifice^  because  it  was  offered  every  day, 
evening  and  morning,  for  the  whole  congregation.  It 
was  therefore  a  daily  expression  of  national,  as  v/ell  as 
individual  repentance,  prayer,  and  thanksgiving. 

From  this  cursory  view  of  the  Jewish  sacrifices  we 
may,  I  think,  strongly  infer  their  fitness  and  utility.  I 
am  sensible,  that  according  to  the  refined  ideas  of  mod- 
ern times,  animal  sacrifices  are  a  very  absurd  and  savage 
method  of  expressing  and  promoting  devout  sentiments 
and  dispositions.  The  imagination  and  sensibilities  of  a 
christian  philosopher,  may  start  a  thousand  objections 
against  it.  But  if  we  steadily  keep  in  view  the  genius 
and  habits  of  antient  nations,  and  the  special  circumstan- 
ces of  the  Hebrews,  these  objections  will  vanish,  and  the 
expediency  of  the  Jewish  institutions  will  forcibly  ap- 
pear. When  the  practice  of  sacrificing  was  first  appoint- 
ed, the  use  of  letters  was  probably  unknown,  and  conse- 
quently the  mode  of  instruction  by  visible  emblems  or 
symbols  was  both  indispensable  and  highly  beneficial.  In 
such  a  state  of  things  the  offering  of  animal  victims  was 
made  to  answer  for  that  more  simple  and  rational  devo- 
tion, which  words  are  now  happily  fitted  to  express. 
When  we  consider  sacrifices,  with  all  their  attendant 
rites,  as  appointed  by  God,  to  assist  the  religious  instruc- 


LECT.  X.]  JEWISH  ANTIQUITIES.         '  117 

tion,  improvement,  and  consolation  of  man,  we  must 
conclude  that  the  Most  High  would  in  the  first  instance 
clearly  explain  every  part  of  this  institution  ;  otherwise 
it  could  not  answer  its  proposed  ends.  Now  if  the  mor- 
al import  of  sacrifices  were  thus  explained,  the  utility  of 
them  to  mankind  in  their  rude  and  simple  state  is  beyond 
calculation.  In  untutored  man  reason  is  weak,  the  men- 
tal feelings  heavy  and  rough,  while  sense,  imagination, 
and  passion  are  the  leading  avenues  both  to  the  under- 
standing and  heart.  To  man  thus  situated,  the  appoint- 
ment of  sacrifices  is  peculiarly  adapted  ;  for  these  convey 
a  most  pathetic  and  awful  address  to  his  very  senses,  and 
thus  rouse  him  to  the  most  serious  and  impressive  reflec- 
tions. The  frequent  spectacles  of  bleeding  and  smoking 
victims,  suffering  and  atoning  for  the  guilty  offerers, 
would  give  them  the  deepest  impressions  of  the  purity, 
justice,  and  majesty  of  God,  of  the  evil  of  transgression, 
of  their  own  ill  desert,  of  the  necessity  of  some  adequate 
atonement,  and  of  the  readiness  of  Deity  to  pardon  the 
penitent.  The  numerous  and  diversified  offerings  of  the 
antient  Jews,  with  the  striking  pomp,  which  preceded 
and  attended  them,  were  fitted  not  only  to  excite  and 
express  the  most  reverential,  humble,  and  grateful  devo- 
tion, but  to  give  the  best  direction  to  their  whole  tem- 
per and  conduct.  The  many  washings  and  purifications 
enjoined,  previous  to  the  oblation  of  sacrifice,  were  not 
only  physically  beneficial  in  the  eastern  countries,  but 
directly  tended  to  impress  a  simple  people  with  a  scrupu- 
lous regard  to  inward  and  moral  purity,  especially  in  all 
their  approaches  to  the  Deity.  That  this  was  the  pri- 
mary intention  of  these  ceremonies  was  a  maxim  fre- 
quently and  solemnly  enforced.  In  those  early  ages  the 
language  of  these  well  chosen  emblems  could  not  fail  to 


Ii8  LECTURES  ON  [lect.x, 

be  well  understood  and  strongly  feh.  Above  all,  the 
frequent  sacrifices  of  the  Jewish  law  were  intended  to  pre- 
figure, and  gradually  to  prepare  men  for  the  great  aton- 
ing sacrifice  of  the  promised  Messiah.  Agreeably,  our 
Savior,  in  allusion  to  those  antient  oblations,  is  called  by 
way  of  eminence  a  sin  offering,  a  perfect  sacrifice  for  the 
sins  of  the  world.  In  a  word,  the  religion  of  the  Jews 
and  that  of  Christians  form  one  great  and  harmonious 
.plan.  The  Jews  saw  gospel  truth  in  its  early  and  gradu- 
al dawn  ;  we  behold  it  in  its  meridian  splendor.  When 
Christ  appeared,  the  candid  and  pious  Jews  embraced 
him,  because  they  saw  in  him  a  glorious  counterpart,  a 
perfect  accomplishment  of  their  antient  rites  and  predic- 
tions. The  Gentiles,  on  the  other  hand,  were  led  to  ven- 
erate and  believe  in  the  Hebrew  law,  because  they  be- 
held in  it  an  exact,  though  imperfect  figure  and  prophe- 
cy of  the  gospel.  What  beauty  and  glory  do  these  ob' 
servations  reflect  both  on  the  Jewish  and  Christian  dis- 
pensations !  What  admirable  depths  of  wisdom  do  they 
discover  in  both ! 


LECT.  XI.3  JEWISH  ANTIQUITIES.  iig 


LECTURE   XI. 

2hrie  great  annual  solemnities  of  the  Hebrew  nation.  Feast  of  tht 
Passover;  of  Pentecost ;  of  Tabernacles,  Benefits  resulting  from 
the  appointment  and  observance  of  these  festivals. 

In  some  late  discourses  we  showed  not  only  the 
general  ficness  of  the  Hebrew  Ritual,  but  the  special 
utility  of  circumcision,  the  weekly  sabbath,  and  the  sev- 
eral kinds  of  sacrifices  instituted  by  the  Mosaic  law. 

But  it  may  still  be  asked,  was  it  worthy  of  infinite 
wisdom  and  goodness  to  impose  upon  the  Israelites  such 
a  vast  number  of  minute,  burdensome,  and  apparently 
trivial  regulations  ?  What  reasonable  or  benevolent  pur- 
pose could  be  answered  by  prohibiting  and  enjoining  so 
many  things,  which  in  their  own  nature  were  neither 
good  nor  evil  ?  On  supposition  that  sacrifices  were  ex- 
pedient in  those  early  ages,  yet  what  necessity  or  reason 
could  justify  so  great  an  abundance  of  them,  or  the  in- 
junction of  so  many  little  niceties  in  p^forming  them  ? 
The  general  Answer  is — Divine  wisdom  descended  to 
these  numerous  and  exact  regulations,  for  the  great  pur- 
pose of  establishing  a  system  of  worship 'and  manners 
directly  opposed  tOj  and  strongly  fortified  against xthe 
prevailing  and  idolatrous  superstitions  of  the  antient  hea- 
thens. It  would  be  dishonorable  to  the  Supreme  Law- 
giver to  suppose,  with  some  learned  writers,  that  many 
of  these  prescriptions  were  the  offspring  of  his  mere  will 
and  sovereignty,  or  were  intended  to  foster  in  the  Jews 
a  distant,  unsocial,  and  hostile  spirit  to  other  nations,  and 
an  indiscriminate  warfare  against  all  their  customs,  how- 
ever innocent  and  laudable.     The  object  of  Deity  was  to 


120  LECTURES  ON  [lect.  xi. 

close  up  every  avenue  to  idolatry  and  its  destructive  reti- 
nue, by  shutting  out,  or  inspiring  a  vigilant  fear  and  ha- 
tred of  those  things,  which  were  usually  connected  with 
it,  as  its  causes  or  effects,  its  symbols  or  instruments. 
To  verify  this  remark,  and  still  further  to  recommend  the 
Hebrew  worship,  we  will  distinctly  notice  the  great  annu- 
al solemnities  of  this  nation.  Three  yearly  Festivals  were 
instituted  by  their  law,  corresponding  with  the  three  de- 
lightful and  convenient  seasons  of  spring,  summer,  and  au- 
tumn. 1  hey  were  primarily  intended  as  perpetual  memori- 
als of  three  distinguished  national  blessings,  their  deliver- 
ance from  Egypt,  the  promulgation  of  their  lawfromMount 
Sinai,  and  their  entrance  on  the  promised  land.  The  reason 
and  practice  of  all  civilized  nations,  and  of  our  own  in 
particular,  recommend  solemn  anniversary  celebrations  of 
great  public  events,  as  decent  offerings  and  instruments 
both  of  piety  and  patriotism,  as  excellently  adapted  to 
keep  alive  through  every  age,  the  memory  of  divine  fa- 
vors, and  in  this  way  to  promote  public  knowledge, 
gratitude,  and  virtue.  Accordingly,  while  the  children 
of  Israel  were  yet  in  Egypt,  God  appointed  the  feast  of 
the  Passover,  which  derives  its  name  from  his  passing 
over  or  sparing  the  houses  of  the  Israelites  on  that  me- 
morable night,  when  he  destroyed  all  the  first  born  of 
the  Egyptians.  As  this  awful  scene  gave  rise  to,  and  im- 
mediately preceded  the  glorious  deliverance  of  the  He- 
brews from  bondage  ;  their  sacred  year  was  thencefor- 
ward made  to  begin  with  the  month  of  this  deliverance, 
which  answered  to  our  March  ;  and  their  first  passover 
began  on  the  very  night  of  their  redemption,  which  near- 
ly coincided  with  the  vernal  equinox.  As  the  former 
harvest  in  the  climate  of  Canaan  commenced  at  this  sea- 
son, a  thankful  oblation  to  God  of  a  small  portion  of  the 


LECT.  XI.]  iEWlSH  ANTIQUITIES.  Ill 

first  fruits  was  properly  made  a  part  of  this  festival.     If 
you  consider  the  wonderful  nature  and  interesting  conse- 
quences of  the  deliverance  commemorated  by  this  feast, 
and  the   solemn  rites,   which  preceded  and  accompanied 
the  celebration  ;  you  will  readily  admit  and  even  admire 
its  fitness  and  utility.     This  solemnity  was  analogous  to 
our  fourth  of  July  ;  it  celebrated  the  birth  day  of  the 
Hebrew  nation,  the  nativity   of  their  independent  free- 
dom, of  all  their   civil   and  sacred  privileges  ;    it  com- 
memorated that  train  of  divine  wonders,  which  accom- 
plished,  and  that  long  series  of  blessings,  which  follow- 
ed, this  capital   event.     How  needful  and  how  forcible 
was  this  striking  memorial  to  instruct  and  quicken  a  rude 
and  untoward  nation,  to  hold  them  fast  to  their  great  De- 
liverer and  King,  and  to  their  high  duty  and  destiny  as  his 
peculiar  people  !    Besides  the  moral  benefit,  which  the 
general  design  of  this  observance  afforded,  each  part  of 
it  was  a  lively   symbol   or   medium  of  some  special   in- 
struction.     What   could  more  poweriuUy  enforce  the 
greatest  caution  and  purity  in  their  approaches  to  God, 
than   the  careful  and  solemn  preparation  enjoined  upon 
them,  previous  to  this  sacred  celebration  ?     What  could 
more  strongly   remind  them  of  their  bitter  servitude  in 
Egypt,  or  of  the  grievous  nature  and  fruits  of  sin,  and 
that    mourning  for   it   which  true   repentance    implies, 
than  the  bitter  herbs,  with   which  they  were  required  to 
eat  the  passover  ?  Was  not  the  hasty  manner  of  prepar- 
ing and  eating  it,  with  staves  in  their  hands,  and  their 
bodies  equipped  for  travelling,  was  not  this   a  striking 
image  of  their  hasty  flight  from  Egyptian  bondage,  and 
of  the  sudden  and  surprising  redemption,  which  Heaven 
had  granted  them  ?  Did  not  the  unleavened  bread,  which 
they  used  at  this  feast,  inculcate  a  temper  of  inward  sirn- 

Q 


122  LECTURES  ON  [lect.  xi. 

pllcity  and  truth,  a  heart  free  from  the  sour  leaven 
of  malice,  hypocrisy,  and  wickedness  ?*  Was  not  the 
continuance  of  this  solemnity  for  seven  days,  and  the 
success.ion  of  rites,  which  pervaded  the  whole,  admirably 
fitted  to  impress  the  moral  import  of  ic  on  the  mind  in 
very  deep  and  durable  characters  ?  In  addition  to  all 
these  advantages  of  the  Jewish  passover,  I  cannot  help 
thinking  that  many  ceremonies  of  it  were  directly 
pointed  against  the  reigning  idolatry  of  surrounding  na- 
tions, especially  of  the  Egyptians,  with  whose  supersti- 
tions the  Jews  were  peculiarly  infected.  My  sentiments 
on  this  head  will  be  seen,  and  perhaps  be  confirmed  by 
the  following  observations. 

I.  The  Israelites  were  directed  at  this  feast  to  sacrifice 
a  male  lamb.  Nowantient  and  learned  writers,  particu- 
larly Juvenal,  Strabo,  and  Plutarch,  assure  us  that  the 
Egyptians  esteemed  sheep  as  sacred,  and  religiously  ab- 
stained from  using  them  either  for  food,  or  clothing,  or 
sacrifice  ;  and  in  particular  that  they  worshipped  the  ram 
as  a  god,  or  at  least  as  a  symbol  of  divinity,  especially  of 
their  principal  deity.  We  are  also  assured  by  good  au- 
thority, that  they  worshipped  this  creature  at  the  time 
of  the  vernal  equinox,  when  the  sun  enters  the  sign 
Aries,  When  therefore  Jehovah  directed  his  people  at 
this  season,  on  thier  first  passover,  to  sacrifice  and  eat 
this  animal,  and  publicly  to  sprinkle  his  blood  on  the  door 
posts  of  their  houses,  as  a  pledge  of  their  security  from 
that  sword,  which  should  destroy  the  Egyptian  first 
born  ;  did  he  not  hereby  teach  the  Israelites  to  pour  con- 
tempt on  this  idol  of  Egypt,  in  the  very  presence  and  in 
open  defiance  of  its  adorers  ?  Did  he  not  signally  tri- 
umph over  this  heathen  god,  by  rendering  his  flesh  and 

*  I  Gor.  V.  7.  8. 


LECT.  XI.3  JEWISH  ANTIQUITIES.  123 

blood  more  propitious  to  his  destroyers,  than  his  Hfe 
could  be  to  his  worshippers  ?  And  did  he  not  instruct 
his  people  to  renounce  the  idolatry  of  Egypt,  at  the  same 
time  that  they  escaped  from  its  tyranny  j  and  to  regard 
every  new  celebration  of  this  deliverance  as  a  fresh  call 
to  abjure  that  idolatry  ? 

2.  Another  rule,  prescribed  for  this  feast,  is  that  no 
part  of  the  lamb  shall  be  eaten  raiv.  We  are  surprised 
at  the  prohibition  of  an  act  so  unnatural  and  horrid,  till 
we  find  from  the  best  authorities,  that  raw  flesh  and  pal- 
pitating limbs,  torn  from  living  animals,  were  used  in 
some  of  the  old  heathen  sacrifices  and  festivals,  particu- 
larly in  honor  of  the  Egyptian  god  0^/rw,  and  the  Gre- 
cian Bacchus,  who  were  the  same  idol  under  different 
names.  That  no  resemblance  or  memorial  of  so  barba- 
rous a  superstition  might  ever  debase  the  worship  of  Je- 
hovah, he  made  this  early  and  express  provision  against 
it.  On  the  same  ground  probably  he  required  the  pas- 
chal lamb  to  be  eaten  privately,  and  entire,  in  opposition 
to  the  Bacchanalian  feasts,  in  which  the  victim  was  pub- 
licly torn  in  pieces,  carried  about  in  pomp,  and  then  de- 
voured. The  same  general  principle  adds  lustre  and  im- 
portance to  several  other  minute  circumstances,  which 
would  otherwise  appear  puerile  and  insignificant.  Why, 
tor  instance,  should  the  divine  wisdom  seriously  forbid 
the  lamb  at  the  passover  to  be  boiled  in  water,  and  com- 
mand it  to  be  roasted  with  fire  ?  The  most  satisfactory 
reply  is,  that  it  was  a  favorite  superstition  or  magical 
rite  with  the  Egyptians  and  Syrians,  and  afterward  with 
the  Athenians,  to  boil  their  victims,  and  especially  to 
seethe  a  kid  or  lamb  in  the  milk  of  its  dam.  And  was 
it  not  worthy  of  Deity  to  exterminate  this  foolish  and 
idolatrous  practice  ?     Why  also  does  the  divine  Law- 


\ 


124  LECTURES  ON  [lect.  xi. 

giver  solemnly  and  repeatedly  order  that  the  whole  of  this 
lamb,  not  excepting  his  inwards,  shall  be  roasted  and 
eaten,  and  that  7io  part  oVxi  shall  remain  until  the  morn- 
ing ?  The  answer,  I  think,  is  manifest.  The  priests  of 
antient  heathenism  carefully  preserved,  and  religiously 
searched  the  entrails  of  their  victims,  and  thence  gather- 
ed their  pretended  knowledge  of  futurity.  Those  like- 
wise, who  frequented  the  temples  of  the  pagan  gods, 
were  eager  to  carry  away  and  devote  to  superstitious  us- 
es some  sacred  relics,  or  fragments  of  the  sacrifices.  Did 
it  not  become  the  supreme  Divinity  to  provide,  that  no 
part  of  a  festival,  consecrated  to  Him,  should  be  left  to 
supply  materials  or  temptation  to  such  impious  magiq 
and  idolatry  ? 

In  short,  as  far  as  we  can  judge  from  the  best  lights 
of  antiquity,  the  whole  ceremonial  of  the  passover  ap- 
pears so  adjusted,  as  to  wage  an  open  and  destructive 
war  against  the  favorite  gods  and  ceremonies  of  Egvpt, 
and  form  an  early  and  mighty  barrier  around  the  true 
worship  and  servants  of  Jehovah.  If  some  of  our  solu- 
tions should  seem  only  plausible  or  conjectural,  yet  ihey 
ought  to  guard  us  against  deciding  positively  or  contemp- 
tuously against  an  antient  institution,  all  the  reasons  of 
which  we  at  this  day  cannot  expect  to  ascertain.  Such 
confident  decisions  are  the  offspring,  not  of  superior  ia% 
formation,  but  of  conceited  ignorance.  I  will  dismiss 
this  head  with  one  additional  remark.  We  have  reason 
to  admire  the  deep  and  manifold  wisdom  of  God  in  so 
contriving  this  grand  festivah  as  to  make  it  embrace  at 
once  time  past,  present,  and  future.  It  looked  back  to 
time  past,  as  it  annuallv  renewed  the  recollection  of  their 
wonderful  deliverance  fro,mEgyptian  servitude  and  super- 
stition.     It  regarded  time  present,  as  its  rites  were  di- 


LECT.  XI.]  JEWISH  ANTIQUITIES.  125 

rectly  opposed  to  the  existing  customs  and  principles  of 
surrounding  nations.  It  looked  forward  into  futurity, 
as  many  parts  of  it  presented  a  lively  figure  of  the  chris- 
tian passover  and  sacrifice,  of  the  spotless  Lamb  of  God, 
in  due  time  to  be  offered,  whose  blood  secures  us  from  a 
destruction  far  more  awful  than  that  of  the  Egyptian 
first  born,  and  seals  a  redemption  unspeakably  greater 
than  that  of  antient  Israel. 

The  second  great  festival  of  the  Jews  was  the  feast  of 
pentecost,  so  styled  by  Greek  writers,  particularly  those 
of  the  New  Testament,  because  it  was  the  fiftieth  day 
from  the  Passover.  It  was  also  called  they^-^j-^  of  weeks, 
because  it  commenced  at  the  distance  of  seven  weeks 
from  the  first  day  of  the  preceding  festival ;  and  it  is  de- 
nominated iXie  feast  of  harvest,  and  of  the  first  fruits,  be- 
cause their  wheat  being  at  this  time  mature  and  gathered 
in,  they  were  required  to  offer  to  God  a  sheaf  of  the  first 
fruits,  as  a  solemn  acknowledgment  of  his  goodness,  and 
of  their  own  dependence  and  obligations.  The  propriety 
of  this  grateful  homage  to  their  divine  Benefactor  is  too 
obvious  to  be  disputed.  A  plentiful  harve.st,  produced 
by  skilful  an  laborious  culture,  is  very  apt  to  be  consid- 
ered as  the  natural  effect  or  merited  reward  of  human 
wisdom  and  industry  ;  and  thus  it  often  nourishes  a 
proud  and  impious  contempt  of  God,  rather  than  a  spirit 
of  humble  and  thankful  devotion.  How  proper  and  use- 
ful then  was  this  feast  of  harvest,  which  seasonably 
checked  this  odious  temper,  and  revived  the  opposite 
feelings  of  religious  dependence  and  thanksgiving!  How 
suitable  were  the  several  oblations,  both  vegetable  and 
animal,  prescribed  on  this  festival ;  how  suitable  to  ex- 
press the  goodness,  faithfulness,  and  authority  of  their 
divine  King,  and  their  own  happiness  as  his  favored  .sub- 


126  LECTURES  ON  [lect.  xi. 

jccts  !  How  affectingly  were  tliey  hereby  taught  to  re- 
gard both  the  possession  and  fertiHty  of  their  land,  as  the 
fruits  of  his  pecuHar  and  covenanted  favor  !  How  forci- 
bly were  they  stimulated  to  secure  the  continuance  of  this 
favor  by  exact  and  persevering  obedience !  How  impor- 
tant and  beautiful  was  this  yearly  solemnity,  as  the  cor- 
rective of  a  very  common  error  in  antient  times,  I  mean 
the  error  of  ascribing  propitious  seasons  and  fruitful 
fields  to  certain  demons,  genii,  or  tutelar  deities,  who 
were  thought  to  preside  over  them  !  I  must  add,  as  the 
publication  of  the  law  at  Sinai  formed  a  most  interesting 
epoch  in  the  Jewish  history  j  as  it  took  place  on  the 
fiftieth  day  from  their  departure  from  Egypt,  and  thus 
coincided  with  their  wheat  harvest  ;  this  institution  was 
doubtless  intended  to  commemorate  the  former,  as  well  as 
the  latter.  And  how  unspeakably  important  was  it,  that 
a  law  so  excellent,  so  awfully  announced,  and  comprising 
the  basis  and  spirit  of  their  constitution,  should  be  sol- 
emnly impressed  on  their  memories  by  an  annual  celebra- 
tion of  its  delivery  ! 

Their  last  great  festival  was  called  xhQ  feast  of  taberna- 
cles, because  the  people  were  ordered,  during  this  so- 
lemnity to  dwell  in  booths  or  tents  made  by  the  branch- 
es of  trees,  and  adorned  with  the  most  agreeable  flowers 
and  fruits,  which  that  fine  country  afforded  in  the  month 
of  September  ;  for  this  institution  was  observed  about 
the  autumnal  equinox,  immediately  after  the  ingathering 
of  the  productions  of  their  vines  and  olives,  and  other 
fruits  of  their  trees.  It  was  therefore  intended  as  a 
public  thanksgiving  to  Jehovah  for  giving  them  so  rich 
and  beautiful  a  land,  and  with  crowning  it  with  annual 
plenty.  It  was  also  primarily  intended  to  lead  back  their 
jiiinds  to   that  interesting  period  of  forty  years,  during 


LECT.  XI.]  JEWISH  ANTIQUITIES.  127 

which  their  ancestors  sojourned  in  tents  in  the  wilder- 
ness, and  were  constantly  fed,  guided,  and  protected  by- 
miracle.  What  emotions  of  grateful  wonder  and  de- 
votion must  these  recollections  inspire,  especially  when 
aided  by  that  liv  ely  scenery,  v4iich  brought  home  to 
their  senses  the  humble  and  exposed  condition  of  their 
fathers  !  How  must  the  contrast  between  that  condition 
and  their  present  happy  state  heighten  their  esteem  and 
enjoyment  of  the  latter,  and  tend  to  exalt  their  thanlcful 
praise  and  obedience  !  Every  candid  and  devout  mind 
must  applaud  an  institution,  whose  object  and  tendency- 
are  so  decent  and  noble.  The  religious  festivals  of  the 
Hebrews  must  be  highly  approved  by  every  good  citizen 
of  New  England,  who  experimentally  knows  the  pleas- 
ure and  advantage  of  uniting  with  his  brethren  in  those 
yearly  thanksgivings,  which  bring  up  to  his  view  the 
image  of  his  forefathers,  which  contrast  their  condition 
with  his  own,  arid  which  recognize  the  smiles  of  Heaven 
on  the  past  and  present  state  of  his  country.  This  train 
of  thoughts  suggest  two  or  three  general  remarks,  which 
shall  finish  this  discourse. 

I.  Beside  the  several  advantages  peculiar  to  each  of 
these  Jewish  observances,  there  were  some  great  national 
benefits  common  to  them  all.  For  these  festivals  could  be 
legally  celebrated  only  at  Jerusalem,  where  the  temple  of 
Jehovah  was  erected.  Of  course  all  the  males  of  Israel 
were  required  to  resort  thither  three  times  in  every  year. 
What  salutary  effects  was  this  fitted  to  produce  ?  These 
anniversary  meetings  of  a  whole  nation,  to  renew  their 
oath  of  allegiance  to  the  one  true  God,  and  to  their  ex- 
cellent constitution  of  polity  and  religion,  displayed  a 
most  sublime  and  impressive  scene  ;  a  scene,  which  tend- 
ed to  inspire  the  actors  with  peculiar  emotions  of  friend- 


128  LECTURES  ON  [lect.xi. 

ship,  patriotism  and  piety.     It  tended   to  absorb  the  lo- 
cal and   discordant  feehngs,  manners,   and  views  of  dis- 
tant tribes  and  individuals  in  one  great  national  character 
and  interest.     It    eminently  promoted   social  affection, 
refinement,  and  felicity.    Above  all,  it  strengthened  their 
union  and  zeal  in  the  profession  and  practice  of  the  true 
religion.     These   frequent  and   solemn  interviews  were 
peculiarly  precious  to  a  people  separated  from,  and  often 
assailed  by  the  rest  of  the  world  ;  for  they  supplied  the 
want  of  foreign  intercourse  by  cheering  domestic  com- 
munion ;   they  nourished  an  ardent  and  courageous   de- 
fence of  the  common  interest.     These  national  feasts  al- 
so afforded  a  needful  and  innocent  gratification   to  that 
taste  for  pompous  and  festive  celebrations,  which  charac- 
terised those  early  ages.     It  is  remarkable  that  each  of 
the  Jewish  festivals,    though  founded  primarily  on  some 
reason  peculiar  to  that  nation,  yet  combines  some  second- 
ary object    or  ceremony,   which  resembled   the  favorite 
customs  of   surrounding  countries.      As    the  heathens 
kept  splendid  festivities,  at  the  end  of  their  harvests,  in 
honor  of  their  deities  ;  the  Jews,   who  were  enamoured 
vvitii  such  rites,  w^ere  allowed  to  celebrate  the  same  sea- 
sons, with   similar  rejoicing  and  magnificence,  in  honor 
of  the  true  God.     They  were  directed  to  transfer  to  an 
honorable  and  pious  use  those  decent  occasions  and  cere- 
monies of  gladness,  which  the  pagan  world  prostituted 
to  superstition  and  vice.     This   wise  indulgence  allured 
that  people  to  the  peculiar  and  arduous  services,  which 
their  religion  enjoined.     How  amiable,  how  beneficent 
were  these  institutions,  viewed  in  this  light ! 

2.  These  anniversary  celebrations  were  still  more  im- 
portant in  another  view  ;  for  they  were  standing  and 
conclusive  monuments  of  the  truth  of  the  Mosaic  relig- 


LECT.  XI.]  JEWISH  ANTIQUITIES.  129 

ion.     For  in  the  first  place  no  impostor  would  have  dar- 
ed to  institute  public  memorials  of  extraordinary  facts, 
which  never  existed,  and  especially  to  require  all  the  citi- 
zens of  a  nation  frequently  to  leave  their  territory  and 
families  undefended,  in  order  to  attend  these  memorials. 
As  none  but  a  madman  would  attempt  such  an  imposi- 
tion ;  so  no  people  in  their  senses  could  be  seduced  by 
it.     Certainly  Moses  could  not  persuade  the  Jews  of  his 
age  to  believe  and  commemorate  their  miraculous  deliv- 
erance from  Egypt,   and  preservation  in   the  wilderness, 
if  these  wonders   never  took  place.      Nor  could  a  bold 
deceiver,   in  some   after  age,   impose  a  false  history  of 
these  facts  and  observances  upon  the  public  credulity  ; 
because  the  history   itself,  which    was   received  by   the 
Jews,  frequently    asserts  that  the   institutions   contained 
in  it,  were  appointed,  published,  and  statedly  observed 
from  the  very  time,  when  the  facts  are  said  to  have  hap- 
pened.    But  surely  no  people  could  be  made  to  believe 
that  they  and  their  ancestors  had  constantly  performed 
certain  rites  in  memory  of  certain  events,  when  both  the 
events  and  rites  were  wholly  unknown,  till  thefr  pretend- 
ed history  appeared.     The  sacred  festivals  and  other  ob- 
servances of  the  Hebrews  are  therefore  invincible  argu- 
ments both  to  them  and  to  us,  that  their  religion  is  true 
and  divine.  These  arguments  are  exceedingly  strengthen- 
ed, when  we  consider  how  extravagant,  dangerous,  and 
even  destructive  these  celebrations  must  have  been,  had 
they  not  been  warranted  by  truth,  and  protected  by  hea- 
ven.    Yet  it  is  a  well  known  fact  that  the  Jews  constant- 
ly attended  these  ceremonies  without  any  fear  of  danger  ; 
and  that  their  most  vigilant  enemies  never  invaded  or  in- 
jured them  during  these  sacred  rites.       Can  any  sober 

philosopher  account  for  these  facts,  without  admitting 
R 


ijo  LECriJRES  ON  [lect.  xi. 

that  this  wonderful  people  were  assured  of  the  divine 
authority  of  their  institutions,  and  were  favored  with  ex- 
traordinary protection  in  observing  them  ? 


lEGT.  XII.]  JEWISH  ANTIQUITIES.  131 


LECTURE  XII. 

Importance  of  Gocfs  early  and  visible  manifestations  of  himself  to 
his  antient  people.  The  manner  in  which  these  manifestations 
were  made.  Nature  and  use  of  the  tabernacle.  Particular  dc» 
script  ion  of  the  temple  at  Jeriisaletn. 

vJUR  last  lecture  explained  the  import  and  utility 
of  the  three  great  annual  feasts  of  the  antient  Hebrews. 
It  also  hinted  several  particulars  relative  to  these  solem- 
nities, and  to  the  Jewish  worship  in  general,  which  re- 
quire a  more  distinct  elucidation.  Among  these  may  be 
reckoned  the  visible  appearances  of  Deity  to  his  antient 
worshippers,  his  peculiar  and  stated  abode  in  the  sanc- 
faary,  and  the  limitation  of  his  worship,  at  least  of 
its  principal  rites,  to  one  place.  Viz.  the  temple  at  Jerusa- 
lem. These  circumstances  may  strike  us,  at  first  view, 
as  inconsistent  with  the  spiritual  nature  and  universal 
presence  of  the  infinite  Being.  They  may  seem  to  rep- 
resent him  as  a  material  and  local  deity,  and  thus  to 
nourish  in  his  votaries  a  gross  and  debasing  superstition, 
instead  of  rational  piety  and  virtue.  But  a  due  atten- 
tion to  the  reasons,  on  which  these  circumstances  were 
founded,  will  lead  us  to  admire  their  fitness  and  beauty. 
In  the  first  place,  the  importance  of  some  visible  ap- 
pearance of  Jehovah,  or  sym.bol  of  his  presence,  will  be 
readily  perceived,  if  we  advert  to  the  condition  of  man 
in  the  early  ages.  The  state  of  mankind  at  first  was 
simple  and  uncultivated.  In  this  state  they  were  incapa- 
ble of  that  abstract  reasoning,  of  that  quick  mental 
perception  and  feeling,  which  are  found  among  polished 
nations.     The  first  ideas  of  every  human  being  must  be 


J  32  LECTURES  ON  [lect.  xii, 

borrowed  from  sense.  In  the  untutored  mind  scarce  any 
ideas  exist,  but  those,  which  the  senses  introduce.  The 
laboring  classes  of  men  even  in  the  most  refined  commu- 
nities derive  their  religious  beHef,  not  from  their  own 
researches,  but  from  instruction  and  tradition.  They 
have  neither  leisure  nor  capacity  for  that  nice  and  ab- 
struse speculation,  by  which  natural  theology  and  ethics 
are  investigated,  systematized,  and  rationally  confirmed. 
In  the  early  state  of  society  the  human  faculties  are 
chained  down  to  a  few  necessary  objects  of  attention,  and 
cannot  of  themselves  ascend  to  original  ideas  or  spiritual 
contemplations  ;  they  cannot  rise  from  material  and  finite 
effects  to  an  immaterial  and  infinite  cause.  The  idea  of 
a  universe  produced  from  nothing,  constantly  sustained 
and  governed  by  an  intelligent,  allpowerful  Spirit, 
though  familiar  to  our  minds,  exalted  by  science  and  rev- 
elation, is  too  profound  and  remote  for  the  rude  sons  of 
nature.  We  hence  see  the  necessity,  not  only  of  a  super- 
natural revelation  to  mankind  in  the  early  ages,  but  of 
some  visible  appearance  of  Deity,  to  give  credit  and 
force  to  such  revelation.  A  divine  revelation  to  us  does 
not  need  this  enforcement,  because  it  is  amply  attested 
by  miracles  and  prophecy.  But  in  the  first  ages  man- 
kind could  not  be  convinced  by  miracles,  because  they 
had  too  little  experience  and  information  of  the  laws  of 
nature,  to  distinguish  accurately  between  miraculous  and 
natural  effects.  Nor  was  prophecy  a  suitable  mean  of 
conviction  ;  because  this  kind  of  proof  depends  on  the 
future  accomplishment  of  the  prediction,  which  often  re- 
quires a  long  interval  of  time.  It  remains  then  that  the 
visible  presence  or  appearance  of  Jehovah  was  the  only 
proper  expedient,  which  suited  the  early  exigences  of 
mankind.     Of  this  appearance,  however  miraculous,  they 


LECT.  xii.j  JEWISH  ANTIQUITIES.  133 

were  qualified  to  judge.  For  since  their  first  notions  of 
the  Author  of  their  being  would  present  him  as  trans- 
cendently  great,  some  glorious  appearance  of  his  pres- 
ence, accompanying  and  giving  sanction  to  sublime  and 
useful  discoveries  of  his  will,  would  coincide  with  and 
confirm  their  natural  sentiments.  It  is  probable  that 
mankind  in  their  infancy  had  no  just  conceptions  of  God 
as  an  infinite  Spirit.  Perhaps  too  a  discovery  of  his 
spiritual  nature  was  not  proper  to  be  communicated  at 
first.  The  first  needful  instructions  were  their  depend- 
ence on  and  obligations  to  their  Maker.  These  would 
be  strikingly  taught  and  impressed  on  their  hearts  by 
some  august  exhibition  of  his  presence,  attended  with 
such  communications  of  truth,  as  suited  their  puerile  state. 
Instruction,  thus  addressed  to  their  senses,  would  find 
the  easiest  access,  not  only  to  their  understandings,  but 
to  their  feelings  and  practice. 

The  account, given  in  the  OldTestam.ent,  of  God's  ear- 
ly dealings  with  men,  especially  with  his  Hebrew  church, 
admirably  corresponds  with  these  rational  deductions.  We 
have  indeed  no  express  narrative  of  any  visible  appear- 
ance of  Deity  until  the  time  of  Abraham.  But  this  need 
not  surprise  us,  when  we  consider  that  the  Mosaic  histo- 
ry, prior  to  this  period,  consists  only  of  a  few  leading 
hints,  and  often  crouds  the  events  of  many  ages  into  the 
compass  of  a  single  chapter.  But  these  hints,  compared 
with  the  subsequent  story  of  the  divine  conduct,  strongly 
infer  that  God,  from  the  beginning,  conversed  with  man 
in  a  visible  manner,  that  is,  by  some  sensible  and  glori- 
ous manifestation  of  his  presence.  That  he  conversed  in 
this  mode  with  our  first  parents  in  innocency  is  suggest- 
ed by  this  circumstance,  that  after  they  had  lost  their 
robe  of  purity  and  glory,  they  .ire  said  to  have  "  hid 


134  LECTURES  ON  [iect.  xii. 

themselves  from  the  presence,"  or  face,  "  of  the  Lord 
God  among  the  trees  of  the  garden."  Does  not  this  in- 
timate that  before  their  fall  they  had  been  accustomed  to 
some  visible  presence  of  Jehovah,  and  to  a  voice  issuing 
irom  this  presence  ;  which  voice  they  no  sooner  hear  in 
their  naked,  lapsed  condition,  than  they  shrink  from  that 
presence,  which  before  they  met  with  rapture  ?  Might 
not  this  visible  appearance  or  symbol  of  Deity  be  the 
same  with  the  cherubims  and  flaming  sv/ord,  or  rather 
sword  like  flame,  which  were  afterward  stationed  with- 
out the  garden  ?  A  former  Hebrew  professor  of  this 
university  remarks,  that  the  original  seems  to  convey  this 
idea  by  prefixing  the  emphatic  article  the  to  cherubims 
and  sword  like  flame.  Accordingly  he  renders  the  text 
thus — "  So  he  drove  out  the  man,  and  placed  the  cheru- 
bims and  the  flaming  sword  at  the  east  of  the  garden 
&c."  Ihis  naturally  implies,  that  before  man*s  expul- 
sion these  symbols  had  a  different  station,  perhaps  in  the 
middle  of  the  garden,  where  they  might  be  a  standing 
token  of  God's  favorable  presence,  to  which  innocent 
man  might  resort  for  the  purposes  of  religious  worship 
and  instruction.  As  cherubims,  and  a  luminous,  often  a 
flaming  cloud  were  afterwards  the  appointed  symbol  of 
Jehovah's  presence,  we  are  led  by  analogy  to  suppose  that 
they  might  be  so  to  Adam,  who  in  the  infancy  of  his  be- 
ing needed  such  a  sensible  mode  of  instruction.  And  as 
these  symbols  were  placed  without  the  gates  of  paradise, 
when  man  was  banished  from  it,  so  their  new  station 
might  be  designed  not  only  to  prevent  his  reentrance  in- 
to that  happy  abode,  but  to  hold  out  a  continued  token 
of  God's  gracious  presence,  or  to  show  that  man,  though 
barred  from  the  tree  of  life  in  Eden,  might  still  have  ac- 
cess to  and  intercoure  with  his  Maker.     This  hypothesis 


LECT.  XII.]  JEWISH  ANTIQUITIES.  135 

of  an  early  "and  stated  symbol  of  the  divine  presence  is 
confirmed  by  many  passages  in  the  sacred  history ;  par- 
ticularly by  the  story  of  Cain  and  Abel.     ~ 

As  one  main  object  of  these  lectures  is  to  explain  and 
recommend  the  Jewish  scriptures;  solcannot  place  theniir- 
rative  ofthese  two  brothers  in  so  satisfactory  a  light,  as  by 
giving  you  the  ingenious  comment  of  the  learned  Hebrecian 
just  mentioned.  The  text  informs  us  that  "  in  process  of 
time  Cain  and  Abel  brought  their  offerings  to  the 
Lord."  The  phrase,  "  brought  an  offering  to  the  Lord," 
indicates  that  the  invisible,  omnipresent  Jehovah  did,  in 
that  period  of  the  world,  visibly  manifest  himself  in  some 
particular  place ;  to  which  all  religious  oblations  were 
brought.  The  original  expression,  here  obscurely  ren- 
dered "in  process  of  time,"  may  be  justly  interpreted, 
*'  at  the  end  of  the  year  ;"  that  is,  probably  at  the  same 
season  of  the  year,  in  which  the  great  anniversary  atone- 
ment was  afterwards  prescribed  and  performed  under  the 
law  J  for  many  of  the  Jewish  rites  were  but  new  editions 
or  copies  of  the  patriarchal  usages.  We  hence  see  the 
reason  why  Cain's  offering  was  not  accepted.  ^  It  was  not 
of  the  expiatory  and  animal  kind,  which  was  appointed 
for  this  season.  His  proud  spirit  felt  no  need  of  expia- 
tion for  sin  ;  and  being  a  tiller  of  the  ground,  he  chose 
to  bring  an  offering  of  his  own  produce,  rather  than  be 
indebted  to  his  younger  brother,  who  was  a  shepherd, 
for  an  animal  victim.  Cain  having  shown  his  resentment 
at  the  divine  preference  of  Abel's  offering,  Jehovah  thus 
addresses  him — '«  Why  art  thou  wroth  ?  If  thou  doest 
well,  shalt  thou  not  be  accepted  ?  and  if  thou  doest  not 
well,  sin  lieth  at  the  door.  And  unto  thee  shall  be  his 
desire,  and  thou  shalt  rule  over  him."  This  passage  m 
our  translation  is  not  only  obscure,  and  too  figurative  for 


136  LECTURES  ON  [lect.  xiu 

simple  naiTvition,  but,  as  our  author  shows,  does  vio- 
lence, in  one  instance,  to  the  grammar  of  the  original.  * 
He  therefore  gives  the  following  version  as  more  literal 
and  probable — "  If  thou  doest  well,  hast  thou  not  the 
preeminence  ?  and  if  thou  doest  not  well,  there  is  a  sin 
offering  lying  down  at  the  door.  And  unto  thee  is  his 
desire,  and  thou  rulest  over  him."  This  short  passage, 
thus  rendered,  intimates  the  following  things,  i.  That 
there  was  then  a  tabernacle  or  tent,  where  the  sym- 
bol of  God's  presence  resided,  where  offerings  were  pre- 
sented, and  where  Jehovah  now  conversed  with  Cain. 

2.  That  Cain,  being  only  a  cultivator  of  land,  must  have 
been  obliged  to  Abel  for  an  oblation  suited  to  the  season. 

3.  That  there  were  then  animals  lying  at  the  door  of  the 
tabernacle;  and  4.  that  though  these  belonged  to  Abel, 
yet  he  would  readily  yield  them  on  this  occasion  to  an  el- 
der brother,  to  v/hose  superiority  he  cheerfully  submit- 
ted. The  sense  therefore  of  God's  address  to  Cain  may 
be  thus  expressed — "  If  thy  conduct  be  good,  thou  hast 
a  native  right  to  preeminence.  And  if  thy  conduct  has 
been  wrong,  there  is  still  room  for  an  expiatory  sacrifice  ; 
animals  proper  for  a  sin  offering  are  now  lying  down  at 
the  door ;  of  these  thou  mayest  freely  take  ;  for  thy 
brother,  whose  property  they  are,  is  cordially  subject  to 
thee." 

The  sequel  of  this  story  is  well  known.  Cain  having 
persisted  in  proud  impiety  and  malignity,  and  having  mur- 
dered his  brother,  was  banished  from  "  the  presence,  and 
hid  from  the  face"  of  Jehovah,  that  is,  from  the  visible 
symbol  of  his  presence,  and  place  of  his  worship  ;  the 
consequence  of  which  was,  that  he  and  his  posterity  had 
no  appearance  of  religion  ;  on  which  account  his  female 
descendants  are  styled  ''  the  daughters  of  men,"  that  is 


tECt.  xii.]  JEWISH  ANTIQUITIES.  137 

ftierely  human  and  earthly  beings  ;  while  the  ofFspring 
of  Seth,  who  enjoyed  God's  visible  presence  and  worship, 
are  called  the  sons  of  God.*' 

This  idea  of  God's  visible  intercourse  with  good  men 
from  the  beginning,  is  also  favored  by  the  account  of 
his  interviews  with  Enoch,  Noah,  and  others  ;  of  their 
"  coming  to  him,  and  walking  with  him  ;"  which  im- 
plies sensible  intercourse,  like  that  of  two  friends  walk- 
ing together.  During  the  patriarchal  period,  when  A- 
braham,  Isaac,  and  Jacob  were  sojourners  in  Canaan, 
the  symbol  of  the  divine  presence  removed  with  them 
from  one  station  to  another  ;  as  it  afterwards  did  with 
the  Israelites  during  their  marches  and  encampments  in 
the  wilderness.  We  accordingly  read  of  frequent  ap- 
pearances of  Jehovah  to  Abraham  in  the  different  places, 
\vhere  he  resided.  We  are  also  told  that  God  appeared 
to  Jacob,  as  he  was  going,  W'ith  his  family,  into  Egypt, 
and  assured  him  "  that  he  would  go  with  him  and  bring 
him  up  again,"  that  is,  that  he  would  accompany  and 
reside  with  Israel  in  that  country,  by  the  visible  symbol 
of  his  presence. 

Having  thus  proved  in  general  from  reason,  scripture, 
and  analogy,  that  God  manifested  himself  to  men  both 
before  and  under  the  law,  in  a  sensible  and  local  manner  ; 
let  us  now  more  distinctly  inquire  into  the  nature  of  this 
manifestation.  It  is  styled  by  the  sacred  writers  the  pres- 
ence, the  face,  the  countenance,  the  name,  and  the  glory  of 
the  Lord.  By  later  authors  it  is  called  the  Scbechinahy 
that  is,  the  dwelling  or  tabernacling  of  God  with  men» 
That  we  may  rightly  conceive'  of  it,  let  us  attend  a  few 
moments  to  the  structure  aiid  furniture  of  the  Jewish 
tabernacle  or  temple,  and  then  to  the  manner,  in  which 
Jehovah  manifested  himself  in   this  sacred   habitation, 

S  X 


155  LECTURES  ON  [lect.  xii. 

The  tabernacle  was  a  moveable  tent,  erected  in  the  wiU 
derness ;  the  temple  was  a  stationary  and  magnificent 
building  erected  by  Solomon.  As  both  had  the  same  na- 
ture and  use,  a  description  of  either  will  give  us  the  true 
design  of  both. 

Some  eminent  writers  have  contended,  that  temples  had 
their  origin  in  heathen  countries,  and  that  Jehovah  conde- 
scended to  gratify  the  taste  of  the  Hebrews,  by  setting 
up  among  them  a  religious  fabric  resembling,  yet  far 
exceeding  in  splendor  any  of  the  idol  temples.  But  the 
Scriptures  assign  a  very  different  origin  and  intention  to 
the  Jewish  tabernacle  and  temple  of  the  Jews.  They 
represent  each  of  them  as  designed  for  the  visible  palace 
of  Jehovah,  as  king  of  that  chosen  nation.  They  repre- 
sent each,  as  constructed,  not  with  any  reference  to, 
nor  after  the  model  of  heathen  temples,  but  by  the  sole 
direction  of  God,  and  according  to  the  exact  pattern  delin- 
eated by  him.  And  though  Strabo  describes  the  antient 
Egyptian  temples,  as  bearing  some  similitude  to  that  at 
Jerusalem  ;  this  fact  is  easily  solved  by  supposing,  that 
skilful  architects  of  the  former  emulated  the  incompara- 
ble structure  of  the  latter.  The  Hebrew  tabernacle  and 
temple  were  built  of  the  richest  materials.  Each  was  di- 
vided into  two  apartments  j  the  outer  room  was  called 
the  holy  place  ;  the  inner  the  holy  of  holies.  The  for- 
mer was  furnished  with  the  table  of  shew  bred,  the  can- 
dlestick or  lamp,  and  the  altar  of  incense,  all  of  pure 
gold.  These  utensils  not  only  suited  the  notion  of  a 
house,  in  which  the  King  of  Israel  dwelt ;  but  the  table 
of  bread,  of  which  his  ministers  and  the  people*s  represen- 
tatives partook,  denoted  God's  favor  to  and  communion 
with  Israel,  as  his  favorite  guests,  his  covenant  people ; 
the  altar  of  incense  fitly  represented  the  ascent  and  accep- 


MCT.  XII.]  JEWISH  ANTIQUITIES.  139 

tance  of  their  prayers  and  praises,  which  went  up  to 
heaven,  while  the  fragrant  incense  arose  from  the  altar; 
the  golden  candlestick,  with  its  seven  lamps,  which  were 
lighted  anew  at  the  time  of  every  morning  and  evening 
sacrifice,  was  a  striking  emblem  of  that  moral  light,  puri- 
ty, and  ardor,  with  which  the  church  should  daily  serve 
and  honor  her  divine  King.     The  inner  room  called  the 
most  holy  place,  contained  the  Ark,  which  was  a  chest 
made  of  the  finest  wood,  overlaid  with  gold.     The  cov- 
er of  this  chest  which  consisted  of  pure  gold,  was  denom- 
inated the  mercy  seat,  or  propitiatory.     Under   this  cover 
were  deposited  the  two  tables  of  the  law  ;  on  the  ends 
of  it  were  placed  two  cherubims,  with  their  faces  inclin- 
ed toward  each  other  and  towards   the  mercy  seat,  and 
their  wings  stretched  out,  so  as  to  overshadow  it.     Upon 
this  cover,  and  between  these  cherubims,  the  symbol  of 
the  divine  presence  resided.  "  Here,  says  God  to  Moses, 
I  will  meet  with  thee,  and  commune  with  thee."     While 
Israel  thus  beheld  the  visible  presence  of  their  King  re- 
siding in   the  mercy  seat,  covering  the  ten  command- 
ments, a  transcript  of  the  divine  rectitude,  how  forcibly 
were  they  taught  that  justice,  covered  or  tempered  by 
mercy,  were  the  habitation  of  his  throne,  or  the  basis  of 
his  government !     And  while  they  saw  him  manifesting 
his  glory  and   his  will   het'ween  the  cherubims  with  out- 
stretched wings   and  inclined  faces  ;    how  naturally  did 
this   teach  them  that  the  highest  orders  of  finite  and  tu- 
telar spirits,  far  from  being  objects  of  worship,  were  but 
the  creatures  and  humble  ministers  of  Jehovah ! 

If  you  ask,  what  this  visible  symbol  of  Deity  was  ? 
We  reply,  it  was  a  cloud  of  glory.  When  the  divine  fa- 
vor was  shown,  the  cloud  became  shining.  Hence  those 
petitions,  "  thou  that  dwellest  between  the  cherubims. 


I40  LECTURES  ON  [lect.xii, 

shine  forth  ;  cause  thy  face  to  shine  upon  us,  and  give 
us  peace.'*  The  issuing  of  fire  from  the  cloud,  to  con- 
sume the  sacrifice,  was  also  a  token  of  divine  acceptance, 
In  this  way  Jehovah  probably  shewed  his  respect  to  Abel 
and  his  offering.  At  other  times  fire  proceeded  from  the 
same  divine  presence,  to  destroy  presumptuous  offenders, 
as  in  the  case  of  Nadab  and  Abiha.  Hence  we  read, 
^*  Our  God  is  a  consuming  fire."  It  is  worthy  of  no-r 
tice,  that  before  the  erection  of  the  taber»acle  and  temple, 
God  usually  appeared  to  his  servants  in  much  the  same 
manner.  Thus,  when  he  made  a  covenant  with  Abra- 
ham, he  passed  before  him  in  "  a  smoking  furnace,  and 
a  l^u-ning  lamp.'*  When  he  appeared  to  Moses  in. 
Midlan,  he  exhibited  himself  in  "  a  flaming  fire  in  the 
midst  of  a  bush."  When  he  led  Israel  from  Egypt  through 
the  desart,  "he  went  before  them  in  a  pillar  of  cloud  by 
day,  and  of  fire  by  night."  When  he  visibly  descend- 
ed on  Mount  Sinai,  and  published  his  law,  there  were 
lightnings,  and  fire,  and  a  thick  cloud  on  the  Mount. 

If  you  ask,  v/hy  light  and  flame  were  chosen,  as  the 
emblem  of  God's  presence  ;  we  modestly  answer,  because 
light  is  the  most  splendid  and  beneficent  object  in  nature, 
and  the  most  fit  to  represent  the  knowledge  and  purity, 
the  diffusive  presence,  goodness,  and  glory  of  Deity. 
It  was  therefore  natural  for  the  wiser  heathens  to  regard 
the  sun,  the  visible  center  of  light,  as  the  habitation  and 
throne  of  God. 

Besides  the  reasons  assigned  above  for  such  a  local 
and  splendid  symbol  of  the  divinity,  on  which  the 
mind  and  feelings  of  untutored  man,  might  easily  fix  ;  it 
had  the  further  advantage  of  bringing  the  divine  presence 
and  protection  near  to  the  Hebrews  •,  it  made  them  feel 
that  Jehovah  was  personally  among  them,  to  inspect  their 


I.ECT.XI1.]  JEWISH  ANTIQUITIES.  141 

conduct  and  circumstances,  to  guard,  direct,  and  sup- 
ply them  amid  a  barren  and  perilous  wilderness,  to  lead 
them  on  to  ultimate  quiet  and  prosperity,  to  reward  their 
persevering  loyalty  to  his  government,  and  to  punish 
with  prompt  severity  every  wilful  transgression.  This 
sensible  assurance  of  the  immediate  and  constant  presence 
of  their  almighty  King  was  necessary  to  reconcile  and 
keep  them  fast  to  a  new  and  burdensome  religion,  to  ani- 
mate their  courage  and  eitorts  against  formidable  enemies, 
to  subdue  internal  discord  and  sedition,  to  enforce  and 
to  sweeten  their  subjection  to  the  divine  administration. 
We  may  add,  this  emblem  of  God's  presence,  though 
material  and  confined,  had  no  tendency  to  encourage  su- 
perstition and  idolatry  ;  for  it  held  up  no  definite  form 
or  similitude,  which  the  spectators  could  copy  ;  it  repre- 
sented no  corporeal,  or  tutelar  deity,  like  the  pagan  Jupi- 
ter or  Osiris,  but  the  only  true  and  universal  Divinity  ; 
and  though  it  exhibited  this  divinity  under  the  symbol 
of  light,  yet  its  westerly  station  in  the  tabernacle  obliged 
all  ihz  v/orshippers  to  turn  their  backs  on  the  rising  sun, 
and  to  pay  their  homage  to  a  far  different  and  sup.erior 
object ;  and  lastly,  by  requiring  the  Hebrews  to  wor- 
ship one  Jehovah,  represented  by  one  emblem,  fixed  in 
one  place,  it  forcibly  inculcated  the  unity  of  the  godhead, 
and  thus  erected  an  invincible  barrier  against  surround^ 
ing  polytheism  and  its  destructive  effects. 


I4«  LECTURES  ON  [lect.  xiri. 


LECTURE  XIIL 

Appointment  of  ministers  of  the  Hebrew  worship.  Their  qualifica- 
tions. Ceremonies,  luhich  attended  their  induction  into  office ; 
and  the  duties  con7iected  with  it. 

jL  he  long  suspension  of  this  as  well  as  other  college 
exercises,  makes  it  proper  to  remind  you  that  the  ground 
we  have  travelled  embraces,  first  the  civil  and  second  the 
religious  antiquity  of  the  Jews.  Under  the  second  head 
we  have  shown  not  only  the  general  fitness  of  their  an- 
tient  ritual,  but  the  special  expediency  of  circumcision, 
the  weekly  sabbath,  the  several  kinds  of  levitical  sacrifi- 
ces, their  three  great  annual  festivals,  and  lastly  the  visi- 
ble appearance  or  symbol  of  Deity  in  a  luminous  or  flam- 
ing cloud,  which  statedly  resided  first  in  the  tabernacle; 
afterward  in  the  temple. 

Our  last  lecture  was  employed  in  illustrating  the 
nature  and  expediency  of  those  'visible  appearances^ 
by  which  God  exhibited  himself  to  his  antient  worship- 
pers. As  these  appearances  may  seem  to  contradict  the 
refined  ideas,  as  well  as  the  uniform  experience  of  mod- 
ern times ;  a  close  attention  to  the  reasons  of  them  was 
thought  necessary,  both  to  display  their  wisdom,  and  to 
confirm  their  reality.  As  the  infant  state  of  man  need- 
ed this  sensible  mode  of  instruction  j  so  the  peculiar  char- 
acter and  condition  of  the  Hebrews  made  it  indispensa- 
ble. Figure  to  yourselves  a  great  and  refractory  multi- 
tude, just  emancipated  from  cruel  bondage,  plunging  into 
a  pathless,  and  barren  wilderness,  exposed  to  incessant 
danger,  fatigue,  and  famine;  behold  them  in  this  situa- 
tion required  to  embrace  and   stedfastly  to  adhere  to  a 


LECT.xiii.]         JEWISH  ANTIQUITIES.  14,^ 

scheme  of  government  and  religion  novel,  burdensome,  anci 
extremely  opposite  to  their  previous  notions  and  inclina- 
tions. What  could  have  reconciled  and  held  them  to  this 
new  order  of  things,  but  the  personal  and  glorious  resi- 
dence of  Deity  among  them  ?  What  could  have  attached 
their  unsuspecting  and  persevering  confidence  and  sub- 
mission to  the  administration  of  Moses,  but  the  visible 
presence  of  God,  directing  and  patronizing  his  measures  ? 
What  but  this  could  have  produced  that  harmony,  forti- 
tude, and  energy,  which  their  situation  and  destiny  re- 
quired ?  We  find  in  fact  that  this  alone  repressed  their 
murmurings,  dispelled  their  fears,  encouraged  their  duti- 
ful obedience,  and  at  once  gave  spirit  and  success  to  their 
arduous  enterprises. 

If  we  view  the  matter  in  a  somewhat  different  light,  the 
importance  of  some  external  symbol  of  the  true  God  will 
forcibly  strike  us.  The  antient  heathens  courted  and  ex- 
ulted in  the  immediate  presence  of  their  false  deities. 
They  allured  them  to  reside  among  them,  by  splendid  im- 
ages, temples,  and  offerings.  These  images  and  temples 
they  fondly  regarded  as  the  fixed  habitations  of  those 
gods,  for  whom  they  were  erected.  They  esteemed  it 
their  greatest  privilege  and  glory  to  have  such  divine  pro- 
tectors in  the  midst  of  them,  to  whom  they  could  directly 
repair  on  every  emergency,  and  for  every  blessing.  The 
Hebrews,  during  their  abode  in  Egypt,  and  by  their  sub- 
sequent intercourse  with  heathen  nations,  had  acquired 
a  strong  attachment  to  these  visible  emblems.  Their 
weak  and  prejudiced  minds  needed  a  similar  indulgence 
in  the  worship  of  Jehovah.  The  learned  Buxtorf  there- 
fore justly  observes,  that  God,  by  favoring  them  with 
sensible  tokens  of  his  presence,  accommodated  himself 
to  their  rudeness  and  infancy,  kept  them  within  due  lim- 


i44  LECTURES  ON  Ci-ect.  xiii. 

Its,  and  restrained  them  from  idolatry.      For  had  they 
not  been  indulged  with  some  symbol  of  the  divinity,  that 
was  visible  and  palpable,  they  either  would  not  have  be- 
heved  in  the  divine  presence  with  them,  or  would  easily 
have  slidden  into  idolatry.      This  is  verified  by  their  ea- 
gerly demanding  and  actually  framing  a  golden  calf,  as  a 
visible  emblem  of  Deity,  during  the  absence  of  Moses  in 
the  mount.     The  omnipresence  of  the  Supreme  Spirit  was 
a  truth  too  abstract  and  profound,  to  engage  the  lively 
faith  and  steady  obedience  of  a  gross  and  fickle  multitude. 
God  therefore  thought  it  expedient  to  appoint  a  sensible 
symbol  of  his  presence,  to  fix  it  in  his  sanctuary,  and  to 
make  it  the  grand  center  of  the  whole  civil  government 
and  religious  worship  of  the  Hebrews.     As  he  was  their 
supreme  Magistrate  and  King,  it  was  fit  that  he  should 
have  a  visible  palace  in  the  metropolis  of  the  country, 
where  his  royal  dignity  might  be  displayed,   and   from 
which  all  his  laws  and  directions  might  be  issued.     Such 
a  palace  was  the  temple  at  Jerusalem.     In  the  inner  room 
of  the  temple  the  king  of  Israel  symbolically  resided,  man- 
ifested his  glory,  and  gave  out  his  orders.     It  was  equal- 
ly proper  and  necessary  that  all  the  worship  of  this  select 
people  should  be  directed  to  one  central  point.     Accord- 
ingly the  visible  presence  of  Jehovah  in  his  sanctuary  v^'as 
the  object  to  which  all  their  religious  services  were  offer- 
ed and  limited.     Although  this  symbol  of  God's  presence 
was  local  and  sensible,  yet  it  did  not  infer  the  Being  rep- 
resented by  it  to  be  a  local,  material,  or  tutelar  deity.   On 
the  contrary,  they  were  abundantly  taught  that  the  God 
of  Israel  was  an  infinite  Being,  whose  presence  fills  heaven 
and  earth,  that  he  was  the  only  true  God,  and  that  they 
were  to  acknowledge  and  worship  no  other  deity  but 
him.     The  pagan  theology  held  up  a  great  plurality  and 


i,Ecf.srii.]  JEWISH  ANTIQUITIES.  145 

subordination  of  gods,  which  presided  over  and  claimed 
the  homage  of  particular  cities  or  countries.  It  also  au- 
thorized an  interconunimity  of  \vorship,th:xt  is,  it  encouraged 
the  votaries  of  one  local  god  to  join  in  the  homage  paid 
to  another.  But  the  doctrine  of  one  Jehovah,  of  one.  ex- 
clusive object  of  worship,  was  the  fundamental  and  vital 
principle  of  the  Hebrew  ritual.  Accordingly,  there  was 
but  one  divine  presence  ;  but  one  most  holy  place,  the  seat 
of  that  presence  ;  but  one  altar,  at  which  all  the  priests 
were  to  minister,  and  on  which  all  sacrifices  were  to  be 
offered ;  and  but  one  temple,  consecrated  to  One 
infinite  Being,  who  made  and  fills  all  things.  The 
whole  system  of  their  worship  was  so  adjusted,  as 
to  be  a  perpetual  remembrancer  of  the  first  and  chief 
of  their  ten"  commandments — "  I  am  Jehovah  thy 
God  ;  thou  shalt  have  no  other  gods  before  me."  As 
the  belief  and  adoration  of  one  supreme  Being  form  the 
basis  of  all  true  piety  and  virtue  ;  so  all  the  ceremonies, 
as  well  as  doctrines,  of  the  Hebrew  code  were  admirably 
suited  to  impress  this  sentiment  on  the  memories,  con- 
sciences, and  habits  of  worshippers.  The  unity  of  God 
was,  if  I  may  so  speak,  embodied,  and  continually  made 
visible  to  their  senses.  How  infinitely  superior  in  this 
respect  was  their  despised  ritual  to  the  boasted  light 
of  nature !  For  though  the  doctrine  of  one  first  and 
allperfect  cause  be  dictated  by  sound  reason,  as  well 
as  revelation ;  yet  the  world  has  'in  fact  derived  it 
from  the  latter  source  ;  and  all  the  antient  nations  except 
the  Jews,  were  strangers  to  this  principle,  at  least  to  its 
just  and  practical  influence.  For  though  some  of  them 
had  an  idea  of  one  deity  superior  to  the  rest,  whom  they 
styled  the  father  of  gods  and  men  ;    yet  they  actually 

paid  homage  to  gods  without  number,  and  worshipped 

T 


T46  LECTURES  ON"  [lect.  iin, 

riiem  by  rites  as  foolish,  impure,  and  savage,  as  were  the 
characters  of  their  fancied  divinities.  This  fact  strongly 
evinces  the  importance  of  those  symbols  in  the  Hebrew 
worship,  which,  by  constantly  pointing  it  to  one  object, 
excluded  the  fatal  evils  of  polytheism..  It  is  is  also  a  re- 
markable fact,  that  when  Jeroboam,  at  the  head  of  the 
ten  tribes,  revolted  from  the  house  of  David,  and  set  up 
a  new  altar,  temple,  and  symbols  of  deity  ;  his  departure 
from  the  unity  of  the  Hebrew  worship  directly  introduc- 
ed and  permanently  established  the  most  corrupting  idol- 
atry.    The  inference  from  this  fact  is  obvious. 

We  might  assign  many  other  reasons,  why  the  visible 
presence  and  worship  of  Jehovah  were  fixed  in  his  temple 
at  Jerusalem.  This  arrangement  promoted  brotherly  af- 
fection and  national  union  among  the  Jewish  people,  by 
mingling  them  frequently  together  in  the  most  solemn 
and  endearing  exercises,  in  the  presence  of  their  common 
Father  and  God.  It  prevented  those  superstitious  and 
endless  abuses,  which  would  have  arisen,  had  each  indi- 
vidual been  allowed  a  private  altar  and  worship.  It  was 
especiallly  fitted  to  draw  them  off  from  worshipping  in 
groves  and  high  places,  which-  the  former  inhabitants  of 
Canaan  had  prostituted  to  the  most  obscene  and  idola- 
trous rites,  and  which  held  out  very  dangerous  a,llurements 
«X)  the  Israelites.  In  a  word,  this  public  national  worship, 
performed  in  the  capital  city,  gave  splendor  and  publici- 
ty to  the  true  religion  ;  it  proclaimed  to  surrounding  na- 
tions that  the  God  of  Israel  was  the  one  supreme  Jeho- 
vah, and  that  the  Jewish  people  were  his  church,  estab* 
lished  and  protected  by  his  auspicious  presence.  When 
the  neighboring  nations  beheld  all  the  Hebrew  citizens 
frequently  leaving  their  territory  and  families  without  any 
human  defence,  and  resorting  without  inconvenience  or 
danger  to  the  center  of  national  worship  j  was  not  this 


XECT.  XIII.]  JEWISH  ANTIQUITIES,  147 

spectacle  a  public  and  divine  attestation  to  the  Jewish  re- 
ligion ?  Was  it  not  admirably  fitted  to  diffuse  the  knowl- 
edge and  recommend  the  service  of  the  true  God  to  the 
Gentile  world  ? 

Having  thus  contemplated  the  appointed  seat  and  em- 
blem of  the  divine  presence  among   the  Israelites,  and 
seen  their  manifold  utility,  let  us  now  survey  the  7ninis' 
ters  of  the  Hebrew  worship,   or  the  persons  selected  to 
preside  in  the  public  offices  of  religion.  Every  religious  es- 
lablishment  requires  an  order  of  men  to  perform  its  pub- 
lic rites.    The  Mosaic  economy  restricted  this  order  to  a 
certain  tribe,  viz.  that  of  Levi.     In  the  patriarchal  ages 
the  father  of  the  first  born  of  every  family  exercised  the 
priestly    office.      But    this  hereditary    prerogative   un- 
checked would  in  time  give  rise  to  the  greatest  abuses* 
To  remedy  these  was  one  capital  object  of  the  levitical 
^dispensation,  which  not  only  confined  the  sacerdotal  order 
to  one  family,  but  subjected  it  in  every  punctilio  to  the 
divine  direction.      It  also  afi:orded  the  expectants  of  this 
office  every  motive  and  opportunity  to  become  qualified 
for  it  ;  and  when  initiated  ;into  it,  to  give  themselves  up 
to  its  duties,  as  their  subsistence  was  wiiolly  derived  from 
this  source.     These  religious  officers   consisted  of  three 
grades,  the  high  priest,  the  priests,  and  the  Levites.  The 
first  grade  was  an  hereditary  office  in  the  family  of  Aaron, 
and  generally  descended  to  the  firstborn  son  of  every  gen- 
eration.     As  the  high  priest  was  the  prime  minister  of 
religion,  the  ritual  minutely  prescribes  his  qualifications, 
his  induction,  and  his  official  duties.      We  will  take  a 
cursory  view  of  each,and  point  out  its  fitness  and  utility. 

As  it  was  a  necessary  qualification  for  this  office  to  be 
descended  from  Aaron  ;  so  the  law  further  directs  that 
the  hi^h  priest   shall  not  marry   "a  divorced  womaa,  a 

I 


^45  LECTURES  ON  [lect.  xin. 

profane  person,  or  a  harlot,"  but  shall  unite  himself  to 
one  of  a  pure  and  honorable  character.  This  was  a  wise 
provision  to  preserve  the  virtue  and  dignity  of  the  priest- 
hood, to  protect  from  the  least  blemish  the  important 
and  delicate  reputation  of  this  sacred  order,  whose  hon- 
or is  so  closely  connected  with  that  of  God  and  religion. 
The  wisest  heathens,  particularly  the  antient  Greeks  and 
Romans,  carefully  preserved  the  honor  of  marriages,  and 
interdicted  such  as  were  unsuitable  and  debasing.  Was 
it  not  then  worthy  of  God  to  provide  for  the  unsullied 
purity  and  respectability  of  a  family  consecrated  to  him- 
self; especially  as  this  provision  would  naturally  excite 
the  members  of  it  to  a  universal  decency  and  dignity  of 
character  ?  Did  it  not  become  the  divine  wisdom  to  pre- 
vent or  exterminate  those  pagan  customs,  which  pro- 
nounced the  offspring  of  the  most  abominable  incests  the 
best  qualified  for  sacred  employments  ?  For  similar  rea- 
sons the  ritual  also  required  the  priests  to  be  free  from 
such  natural  defects  or  blemishes,  as  might  degrade  their 
high  function  in  the  view  of  the  multitude. 

It  also  required,  that  all,  who  were  found  qualified, 
should  be  properly  inducted  into  office  ;  and  it  regulated 
the  whole  ceremony  of  this  induction.  This  ceremonial 
chiefly  consisted  in  washing  them  with  water,  putting  on 
them  the  sacerdotal  garments,  anointing  them  with  oil, 
and  applying  the  consecrating  blood  of  a  victim  to  their 
ears,  their  hands,  and  their  feet.  These  costly,  multi- 
plied, and  pompous  rites  do  not  exactly  accord,  either 
with  the  philosophical  refinement,  or  the  christian  sim- 
phcity  of  modern  times.  But  this  is  no  objection  to 
their  propriety  in  the  early  ages.  Mankind  then  need- 
ed a  visible  language,  a  language,  which  should  strike 
their  bodily  sight,  and  through  this  their  hearts.     What 


LECT.  Xiii.]        JEWISH  ANTIQUITIES.  149 

could  better  answer  this  end,  than  the  ceremonies  here 
prescribed  ;  while  washing  the  body  with  water  was 
physically  necessary,  and  frequently  used,  in  those  warm 
eastern  climes  ;  it  was  easily  and  commonly  transferred, 
both  among  Jews  and  pagans  to  point  out  and  enforce  pu- 
rity of  heart,  or  to  represent  the  importance  of  a  mind 
cleansedfrom  sin,  inorder  to  the  acceptable  service  of  God. 
This  rite  is  so  plain  and  significant,  that  it  is  adopted  as  a 
^religiousceremonybythesimple  dispensation  of  the  Gospel. 
With  respect  to  the  garments,   in   which    the  priests 
were  to  officiate,  it  was  proper  that  these  should  be  regu- 
lated by  the  divine  law,    that   no  room  might  be   left 
for   the   wild  operation    of  human    fancy,  or    the  in- 
trusion of  heathen  idolatry.     The   rites  of  pagan  wor- 
ship respecting  the  dress  of  the  priests  were  in  some  in- 
stances highly  indecent,  and  in  all  superstitious.     It  was 
fit  that  the  ministers  of  Jehovah  should  be  secured  from 
the  least  participation   in   such  idolatrous   customs.     It 
was  fit  that  their  whole  apparel  should  display  a  decorum, 
a  beauty,  and  a  grandeur,  becoming  the  presence  of  that 
King  in  whose  court  they  attended,  and  fitted  to  impress 
both  themselves  and  the   people  with  the  sacred  impor- 
tance of  their  character,  and  to  inspire  both  with  rever- 
ence and  purity  in  the  service  of  God.     Agreeably,  the 
holy    scriptures   represent   these  garments   as  designed 
emblems  of  those  inward   graces,  which  are  the  prop- 
er dress  and  beauty  of  the  soul.     The  anointing  of  the 
priests  with  precious  oil,  in  the  name  of  Jehovah,  was  an 
expressive  act,  by   which  they  were  visibly   dedicated  to 
their  office,  invested  with  its  authority,  and  encouraged 
them  to  expect  a  divine  unction  or  benediction  in   dis- 
charging it.     Agreeably,  Jesus  the  Son  of  God  is  called 
the  Messiah  and  Christy  both  which  signify  ihe  anointed^ 


ISO  LECTURES  ON  [iect.xiii. 

and  are  explained  by  the  declaration,  that  God  anointed 
him  with  the  Holy  Ghost  and  with  power. 

The  last  part  of  this  solemnity  consisted  of  a  three- 
fold sacrifice.  1  he  first  was  a  si?i  offering,  to  denote  that 
they  must  in  the  first  place  be  purged  from  their  sins,  in 
order  to  their  acceptably  appearing  in  the  holy  presence 
of  God.  The  second  was  a  zuhole  burnt  offering,  an  obla^ 
tion  of  sweet  savor,  signifying  that  being  now  purified 
from  guilt,  they  were  received  into  the  divine  friendship, 
as  a  sweet  savor  of  rest  and  peace,  and  were  entirely  de- 
voted to  the  sacred  olHce,  as  the  burnt  offering  was  whol- 
ly consumed  on  God's  altar.  The  third  was  called  the 
ram  of  consecration,  or  3. peace  offering.  The  blood  of  this 
victim  was  partly  sprinkled  on  God's  altar,  as  an  offer- 
ing to  him,  and  partly  on  Aaron  and  his  sons,  as  a  con- 
secration of  them  to  the  sacerdotal  function,  A  portion 
of  this  sacrifice  was  reserved,  to  be  eaten  by  the  priests 
at  the  door  of  the  tabernacle,  to  show  that  they  were 
now  admitted  as  guests  at  God's  table.  The  application 
of  a  part  of  this  blood  to  the  right  ears,  hands,  and 
feet  of  the  priest  strikingly  admonished  them  that,  being 
now  consecrated  to  God,  they  must  hear  his  word  with 
attention,  perform  his  will  with  promptitude  and  energy, 
and  constantly  walk  in  his  statutes. 

The  official  duties  of  this  order  consisted  not  only  in 
presenting  the  victims  appointed  for  every  occasion,  but 
in  attending  to  all  the  other  services  of  the  temple.  They 
were  expressly  charged  to  instruct  the  people  in  all 
God's  statutes  and  .wei-e  authorised  to  interpret  and  apply 
the  laws  to  every  dubious  or  controverted  case.* 

They  were  to  sanctify  the  most  holy  things,  to  burn 
incense  before  the  Lord,  to  minister  unto  him,  and   to 

*  l«Tit,  X.  II,     Deut.  xrii.  9.10.  and  xxxiii,  10. 


LECT.xin.]         JEWISH  ANTIQUITIES.  15* 

bless  the  people  in  his  name.*  Beside  these  common 
duties  of  the  priestly  office,  there  were  two  great  pre- 
rogatives peculiar  to  the  high  priest,  viz.  the  privilege  of 
appearing  before  God  in  the  most  holy  place  on  the  day 
of  atonement,  and  the  privilege  of  consulting  the  divine 
oracle  on  important  occasions,  whether  civil  or  religious. 
As  mankind  in  the  first  ages  had  probably  abused  the 
easy  access,  which  they  had,  to  the  visible  presence  of 
God  J  he  thought  it  expedient  in  after  times,  to  limit 
this  presence  to  the  holy  of  holies,  and  to  appropriate  the 
liberty  of  access  to  the  high  priest.  In  what  manner 
this  officer  approached  and  consulted  the  oracle,  and  re- 
ceived its  answer,  on  great  questions,  was  formerly  ex- 
plained,        ^ 

Beside  this  prime  minister  of  religion,  and  the  subor- 
dinate priests,  who  belonged  to  the  family  of  Aaron, 
there  was  a  third  order  of  ecclesiastics,  called  Levites^ 
comprising  the  remaining  part  of  the  tribe  of  Levi. 
These  were  inferior  agents,  who  performed  the  more  la- 
borious services  of  the  tabernacle  and  temple,  and  assist- 
ed in  the  great  work  of  instructing  the  people.  When 
God  smote  the  first  born  of  the  Egyptians,  and  spared 
the  first  born  of  Israel,  he  claimed  the  special  service  of 
the  latter,  as  a  due  acknowledgment  for  this  distinpjuish- 
ing  mercy  ;  but  in  place  of  this  service,  and  as  a  memo- 
rial of  this  wonderful  act  of  goodness,  he  accepted  and 
consecrated  these  Levites  in  the  room  of  all  the  first 
born  of  Israel.  Accordingly,  Vv'hen  the  former  were  to 
be  initiated  into  their  office,  the  first  born  Israelices  laid 
their  hands  upon  them,  to  recognize  the  claim  of  Jeho- 
vah to  their  own  personal  service,  to  ratify  the  substitu- 
tion of  the  Levites  in  their  place,  and  to   express  their 

•  Levit.  ix.  22.  Numb,  vi.  23.     Deut.  xxi.  j. 


I5i  LECTURES  ON  [lect.  xni. 

Solemn  engagement  to  treat  them  as  their  representatives 
and  ministers  in  the  worship  of  God.  These  Levites 
were  also  dedicated  to  their  employment  by  certain  rights 
of  purification  and  atonement,  and  by  a  public  act  of  the 
high  priest,  offering  them  to  the  immediate  service  of  Je- 
hovah. These  ceremonies  tended  to  impress  both  them 
and  the  people  with  the  awful  dignity  of  their  function, 
and  to  enforce  that  inward  reverence  and  practical  holi- 
ness, which  become  the  public  officers  of  religion. 

Before  I  dismiss  this  topic,  I  would  remark,  that  each 
of  these  religious  orders  had  an  important  share  in  the 
civil  and  forensic  administration.  However  improper 
such  a  mixture  of  political  and  spiritual  employment  may 
be  in  other  establishments ;  in  the  Jewish  state  it  was 
highly  expedient ;  for  religion  was  eminently  the  object 
and  basis  of  the  Hebrew  commonwealth,  it  was  essential 
to  all  its  political  interests  •,  a  departure  from  the  true 
religion  was  high  treason  against  the  constitution  and 
King  of  Israel.  Most  of  their  civil  statutes  were  chiefly- 
intended  to  guard  and  promote  the  pure  worship  of  God. 
Hence  the  ministers  of  this  worship  would  properly  and 
even  necessarily  bear  a  part  in  explaining  and  executing 
those  statutes.  It  was  also  most  wise  and  salutary  to  ex- 
alt the  credit  and  influence  of  these  ministers,  by  thus 
clothing  them  with  civil  dignity  ;  as  this  would  heighten 
theeflect  of  their  religious  ministrations,  on  which  depend- 
ed the  welfare  and  even  existence  of  their  commonwealth. 


iECT.xiv.3         JEWISH  ANTIQUITIES.  153 


LECTURE  XIV. 

Punishments  inflicted  on  those^  who  assumed  the  priestly  office,      De- 
scription  of  the  priestly  garments. 

JlIaVING  in  our  last  lecture  given  a  general 
account  of  the  Jewish  priests,  of  their  qualifications, 
their  induction  to  office,  and  their  appropriate  duties  ; 
we  shall  subjoin  some  further  observations  on  this  distin- 
guished order  of  men,  tending  at  once  to  vindicate  their 
appointment,  and  throw  light  on  various  passages  of 
scripture. 

We  have  already  hinted  that,before  the  establishment  of 
the  Hebrew  ritual,  the  father  of  every  family  officiated  as 
priest  in  performing  its  sacred  rites,  or  in  offering  domes- 
tic sacrifices.  Thus  when  Cain  and  Abel  brought  each 
of  them  an  offering  to  Jehovah,  it  is  probable  that  they 
delivered  them  to  Adam,  that  he  might  present  them  as 
their  common  head.  Thus  Noah  immediately  after  the 
preservation  of  his  family  from  the  deluge,  offered  a  sac- 
rifice for  himself  and  his  household  ;*  and  Job  "  offered 
burnt  offerings  for  his  sons  and  his  daughters,  according 
to  the  number  of  them  all.f  This  domestic  function 
probably  descended  from  the  father  to  the  eldest  son. 
"  When  in  process  of  time  several  families  were  united 
into  one  civil  community,  the  chief  magistrate  of  the  so- 
ciety officiated  as  its  priest.*'  Thus  Melchizedek  was 
both  king  and  priest  in  Salem  ;  and  Moses  J  as  under  God, 
the  governor  of  Israel,  acted  as  priest  in  the  solemn  na- 
tional sacrifice  offered  on  occasionof  their  first  entering  in- 
to covenant  with  God.  On  that  occasion  Moses  took  the 
blood  of  the  sacrifice,  and  sprinkled  it  upon  the  altar,  and 

*  Gen.  viii.  %o,  f  Job  i.  j.  |  Exod.  xxiv.  6,  ?. 

u 


154  LECTURES  ON  [lect.  xiv. 

upon  the  people,  as  a  seal  of  the  compact  now  formed 
between  Jehovah  and  them. 

But  when  God   had  perfectly  settled   their  national 
constitution,  the  public  sacerdotal  office  was  appropriat- 
ed to  Aaron  and  his  posterity ;  and  it  was  made  a  cap- 
ital crime  for  any  other  persons  to  intrude  into  this  em- 
ployment.     Hence  when  Korah  and  his  associates,  who 
were  not   of  Aaron's  family,  though  of  the  same  tribe, 
invaded,  this  office,  they  were  made  signal  monuments  of 
divine  vengeance  ;    and  the  priesthood  was   confirmed 
anew  to  Aaron  and  his  descendants  by  the  appointed  mir- 
aculous token  of  the  budding  of  his  rod.*  After  this  estab- 
Kshment,  rt   was  equally  presumptuous  for  the  king  to 
exercise  this  function,  as  for  the  meanest  of  his  subjects. 
Thus  when  king  Uzziah  undertook  to  burn  incense  upon 
the  altar  in  the  temple  of  the  Lord,  from  a  proud  ambi- 
tion of  equalling  the  pagan  monarchs,  he  was  instantly 
struck  with  a  perpetual  leprosy,   and  banished  forever 
from  the  house  of  Jehovah,  and  the  government  of  his 
people.f      But  here  it  may  be  objected,  that  we  read  of 
several  kings,  judges,  and  prophets,  who  did  not  belong  to 
thesacerdotalfamilyjand  yet  occasionally  officiated  aspriests 
without  incurring  the  divine  censure.     Thus  the  prophet 
Samuel,  who  was  of  the  tribe  of  Ephraim,  on  one  occa- 
sion, according  to  his  custom,  "  blessed  the  sacrifice  ;" 
and  on  another,  "  oifered  a  lamb  for  a  burnt  offering.'*} 
The  prophet  Elijah  too,  in  his  famous  contest  with  and 
triumph  over  the  prophets  of  Baal,  directed  them  to  sac- 
rifice a  bullock  to  their  idol,  while  he  himself  offered 
another  to  Jehovah.  §     We  find  also  that  kings  Saul,  Da- 
vid, and  Solomon,  on  several  urgent  or  great  occasions, 
offered  sacrifices,  or  publickly  prayed  and  blessed  thepeo- 

*  Numbers  xvi.  lo,  31 — 33.  and  Numb.  xvii.  f  a  Chron.  xjcvi,  16,  ai. 

i  Sam.  ix.  13^.  and^vii.  9.  §1  Kings  xviii,  30. 


L^cT.xiv.]         JEWISH  ANTlQUrriES.  .155 

pie  ;*  all  which  acts  were  peculiar  to  the  priestly  office. 
The  best  solution  of  this  difficulty  is,  either  that  these 
prophets  and  kings  are  said  to  do  what  the  priests  did  by 
their  order ;  or  rather  that  they  were  prompted  by  a  spe- 
-cial  divine  impulse  to  do  that  on  extraordinary  occasions^ 
which  they  were  forbidden  to  do  in  ordinary  cases  ;  in 
other  words,  the  same  infinite  Sovereign,  who  enacted  the 
law,  authorized  them  in  these  instances  to  depart  from  the 
letter  of  it. 

In  our  last  discourse  we  observed  in  general  that  the 
sacerdotal  vestments  were  minutely  and  very  fitly  pre- 
scribed by  Deity ;  and  that  they  were  decent,  beautiful, 
and  magnificent.      It  may  be  a  useful  entertainment  to 
your  curiosity  to  view  these  garments  more  distinctly. 
For  as  these  form  no  inconsiderable  part  of  Jewish  Anti- 
quities ;  as  they  occupy  a  conspicuous  place  not  only  in 
the  most  learned  authors,  but  even  in  the  sacred  volume, 
and  tend  to  throw  light  both  on  scripture  and  other  an- 
tient  writings ;  and  as  I  am  sure  you  will  attend  to  this 
and  every  other  article  of  sacred  antiquity  with  candor 
and  serious  respect ;  I  will  therefore  give  you  a  distinct 
but  concise  view  of  the  several  parts  of  dress  appropriate 
to  the  priestly  order,  abridged  chiefly  from  two  great  wri- 
ters.    These  garments  were  eight  in  number  j  four  were 
common  to  all  the  priests ;  the  other  four  were  peculiar  to 
the  high  priest.      The  former  were  called  the  linen  gar- 
jnents,  and  consisted  of  drawers,  the  coat,  the  girdle,  and 
the  bonnet.      The  drawers  v/ere  prescribed  for  the  ex- 
press purpose  of."  covering  their  nakedness,"  that  is,  to 
preserve  the  priests  from  an  indecorous  and  ludicrous  ap- 
pearance, when  they  stood  aloft  on  the  altar,  over  the 
heads  of  the  people^  or  when  their  service  demanded  a  vav 

♦  I  Sam.,  xiii.  5.      2  Sam.  vi.  17,  18.     i  Kicgs  xviii.  30. 


tsS  LECTURES  ON  [lect.  xiv. 

riety  of  of  bodily  gestures  in  the  view  of  the  multitude. 
This  garment  prevented  those  shameful  exposures  of  their 
bodies,  either  through  accident  or  superstitious  design, 
which  some  heathen  idolaters  esteemed  honorable  and 
even  religious  in  the  worship  of  their  gods.  A  learned 
writer  with  good  reason  supposes  that  no  such  article  of 
dress  was  used  in  Noah's  time,  from  the  circumstance  of 
his  being  found  uncovered  in  his  tent  j  nor  among  the 
Jews,  except  by  their  priests  in  the  days  of  Moses  and  of 
David,  from  several  intimations  in  their  history  and  law  ;* 
nor  even  among  the  later  Romans  ;  as  appears  from 
Martial's  ludicrous  description  of  a  person  sacrificmg;  and 
from  the  account  given  by  Suetonius  of  Julius  Cesar's 
behaviour,  when  he  found  himself  expiring  by  the  strokes 
of  the  conspirators.!  We  may  therefore  justly  trace  this 
decent  part  of  dress  to  the  divine  law  respecting  the  He- 
brew  priests. 

The  second  garment  was  the  chetnet  or  coat ;  which 
was  a  broidered  or  thick  checkered  linen.  Dr.  Jennings 
observes  that  the  form  of  this  garment  is  not  delineated 
in  scripture,  except  in  the  visionary  appearance  of  Christ 
to  St.  John  in  the  habit  of  a  priest,  related  in  the  first 
chapter  of  his  apocalypse  ;  where  he  is  represented  as 
*'  clothed  with  a  garment  down  to  his  feet."  This  per- 
fectly accords  with  the  description  of  the  sacerdotal  coat 
by  Jewish  writers. 

The  next  garment  prescribed  to  the  priests  was  zgirdky 
made  of  linen  curiously  embroidered  ;  which  was  a  long 
sash,  intended  to  bind  the  coat  closely  around  them,  and 
thus  to   serve   at   once  the   purposes  of  warmth    and 

•  Deut.  XXV.  II.  a  Sam.  x.  4,5.  Lib.  iii.  Epigram  24.  Ipse  super  virides 
»ras  luctantia  pronus — Dum  resecat  cultro  colla,  premitque  manu,  ingens  iratis 
apparuit  hernia  sacris. 

•f  In  vita  Jul.  Cesaris,  cap.  82.  Toga  caput  obvolvit ;  simul  sinistra  manu  sinum 
«d  ima  crura  deduxit,  ^uo  hocestius  caderet ;  etiam  inferiore  corporis  parte  velata. 


LECT.  XIV.]         JEWISH  ANTIQUITIES.  157 

strength,  of  convenience  and  ornament.  Josepbus  tells 
us  that  it  wd.s  woven  hollow,  like  the  skin  of  a  snake,  and 
thus  answered  the  double  use  of  a  girdle  and  a  purse. 
To  this  latter  use  girdles  were  antiently  applied  both 
among  the  Jews,  and  Romans.  Hence  Horace  says  in 
the  second  epistle  of  his  second  book — "  Ibit  eo,  quo  vis, 
qui  zonam  perdidit.'*  Zona?n  perdere  is  a  latin  phrase 
for  being  a  bankrupt.  Our  Savior  too,  when  he  sent  out 
his  disciples  to  preach,  enjoined  them  to  provide  neith- 
er gold  nor  silver  nor  brass,  eis  tas  zootias,  in  their  girdles 
or  purses. 

The  fourth  garment  was  tbe  bo7inet  ;  which  was  a  lin- 
en cap  for  the  head,  in  the  form  of  a  half  sphere.  Jose- 
phus  says  it  was  like  a  linen  helmet,  one  wreath  be- 
ing plaited  and  folded  over  another,  and  a  thin  cover- 
ing put  overall  to  prevent  its  unfolding  or  growing  slack. 
By  this  covering  it  was  securely  fastened  to  the  head,  so 
that  it  could  not  fall  off  in  the  time  of  service.  In  short, 
it  resembled  the  turban  among  the  eastern  nations. 

Besides  these  common  priestly  vestments,  the  ritual 
provided  for  the  high  priest  garments  far  more  rich  and 
splendid.  These  were  distinguished  by  the  name  of  the 
golden  garments,  because  they  were  wrought  with  gold, 
as  well  as  purple  and  scarlet. 

The  first  of  these  was  the  blue  robe.  "  This,  accord- 
ing to  Dr.  Lightfoot,  was  without  any  sleeves,  and  con- 
sisted of  two  pieces,  one  of  which  hung  before,  and  the 
other  behind.  In  the  middle  was  an  opening  through 
which  the  priest  put  his  head.  From  the  collar  down- 
ward the  pieces  were  parted,  and  his  arms  came  out  be- 
tween them.  At  the  lower  end  of  each  piece  were  thir- 
ty six  small  golden  bells  with  clappers,  and  pomegranates 
of  needle  work  between  every  bell."     As  the  pomegran- 


158  LECTURES  ON  [lect.  xiv. 

ates  added  to  the  beauty  of  the  robe,   so  the  sound 
of  the  bells  gave  notice  to    the    people   in   the   outer 
court,  of    the    high    priest's    entrance    into  the    holy- 
place,    to   burn    incense,    that    they   might    then  'ap- 
ply   themselves    to    their   devotions,   as  an   expression 
of  their  concurrence  with  him  in  his   offering,  and  of 
their  hope  that  their  prayers,  accompanied  with  the  in- 
cense he  offered,  would  ascend  as  a  fragrant  odor  before 
God.     The  opening  at  the  top  of  this  garment,  which  is 
expressed  in  Hebrew  by  the  mouth  or  collar  of  the  robe, 
may  throw  light  on  a  beautiful  passage  in  the  hundred 
and  thirty  third  Psalm,  which  describing  the  sweetness 
of  brotherly  love,  compares  it  to  the  precious  ointment 
poured  on  the  head  of  Aaron,  which  ran  down  to  the 
skirts  of  his  gannents,  that  is,  as  the  original  properly  sig- 
nifies, to  the  mouth  or  collar  of  his  robe  ;  not  to  the  low- 
er skirts  or  bottom  of  his  garments,  as  our  poetical  ver- 
sions render  it ;    for  it  is  utterly  improbable  that  God 
would  direct  such  costly  and  beautiful  vestments  to  be  de- 
faced with  oil,  as  soon  as  they  were  put  on.      The  idea 
therefore  seems  to  be,  that  the  consecrating  ointment  flow- 
ed down  to  the  extremity  of  his  hair  and  his  beard,  which 
probably  extended  as  lovv  as  the  upper  edge  or  collar  of 
his  garment.     This  in  antient  times  was  esteemed  both 
ornamental  and  refreshing.      Hence  oil  is  said  to  make 
man's  face  to  shine.     The  continuance  of  this  custom  to 
the  time  of  our  Savior   appears  from    one   of  his   fe- 
male friend's  pouring  precious  ointment  on  his  head, 
and  from  his  reproving  Simon  the  Pharisee,  who  en- 
tertained him  at  his  house,  for  neglecting  this  common 
mark  of  civility.     If  it  be  objected  that  the  splendid  dress 
of  the  high  priest  must  at  least  have  been  greatly  deform- 
pd  by  the  ceremony,  used  at  his  consecration,  of  sprink- 


LECT.  XIV.]       JEWISH  ANTIQUITIES.  159 

Jing  blood  upon  it ;  we  reply,  the  Hebrew  word  in  this  in- 
stance signifies  sprinkling  in  a  very  small  quantity,  and 
may  denote  that  Moses  dipped  his  finger  in  the  blood,  and 
by  touching  the  garments  in  one  particular  place  impres- 
sed God*s  mark  upon  them,  and  thus  consecrated  them 
to  him. 

The  second  peculiar  vestment  of  the  high  priest  was 
the  ephod,  so  called  from  a  Hebrew  verb,  signifying  to 
gird  or  to  bind.  Josephus  and  the  Septuagint  call  it  in 
greek  B'Troofug,  importing  something  worn  on  the  shoul- 
ders. It  was  like  a  short  cloak,  reaching  down  to  the 
feet  behind  ;  while  before  it  hung  down  in  a  rectangular 
form,  about  the  length  of  a  cubit.  It  had  a  rich  button 
on  each  shoulder,  made  of  a  large  onyx  stone  set  in  gold  ^ 
so  large,  that  the  names  of  the  twelve  tribes  of  Israel 
were  engraven,  six  on  each  stone.  To  the  ephod  there 
belonged  a  curious  golden  girdle,  which,  being  woven 
into  it  on  each  side,  was  brought  under  the  arms  like  a 
sash,  and  tied  upon  the  breast. 

The  third  garment  was  called  the  breast  plate  of  Judg- 
ment, because  the  high  priest  always  wore  it,  when  he 
consulted  the  oracle,  which  gave  forth  judicial  answers 
in  great  and  doubtful  cases.  Thi-s  breast  plate,  which 
consisted  of  the  same  rich  materials  with  the  ephod,  was 
two  spans  in  length,  and  one  in  breadth  ;  a-nd  folding  up 
double,  it  was  a  span  square.  It  was  fastened  upon  the 
ephod  by  chains  and  rings  of  gold  at  the  four  corners. 
It  was  also  adorned  with  four  rows  of  jewels,  set  in  sock- 
ets of  gold,  three  jewels  in  a  row.  On  these  twelve  jew- 
els were  engraven  the  names  of  the  twelve  patriarchs  or 
tribes  of  Israel.  These  jewels,  thus  engraved,  are  called 
Urim  and  Thummim,  which  signify  light  and  perfection* 
As  the  use  of  this  breast  plate  was  to  enquire  of  God, 


i6o  LECTURES  ON  [lect.xit. 

and  to  receive  and  publish  his  decision  on  great  occa- 
sions ;  so  these  two  woMs  were  probably  inscribed  on 
or  woven  into  it,  to  signify  that  the  answers  given  on 
such  occasions  should  he  luminous  and  complete.  As 
God  was  the  political  King  of  the  Hebrews,  the  high 
priest  was  of  course  his  minister  of  state ;  and  these 
names  worn  on  his  breast,  when  he  went  to  ask  counsel 
of  his  sovereign,  were  a  fit  pledge  and  medium  of  divine 
direction.  At  the  same  time  his  bearing  the  names  of 
the  twelve  tribes  both  on  his  shoulders  and  heart,  when 
he  appeared  before  God,  forcibly  instructed  him  to  cher- 
ish the  tenderest  affection,  and  to  exert  his  utmost  power 
for  their  welfare.  It  also  comforted  them  with  the  as- 
surance, that  though  they  were  personally  debarred  from 
the  most  holy  place,  yet  they  really  had  access  by  the 
high  priest,  who  wore  their  names  on  his  breast,  and  feel- 
ingly represented  their  interests.  I  cannot  forbear  ad- 
ding that  we  are  fully  authorized  to  view  the  Jewish 
high  priest,  as  typifying  our  Lord  Jesus,  who  carries  the 
whole  christian  church  on  his  shoulders,  as  their  all  pow- 
erful King  and  support ;  who,  as  their  Priest  and  Inter- 
cessor, constantly  appears  before  God,  with  their  names 
and  interests  engraven  on  his  heart  ;  and  who,  as  their 
Oracle,  as  the  true  light  and  Prophet  of  his  people,  fully 
declares  the  divine  will.  It  is  proper  to  subjoin,  that 
w^hen  the  high  priest  appeared  before  the  ark,  to  ask 
counsel  of  God,  the  answer  was  probably  given  by  an 
audible  voice  from  the  mercy  seat.  But  if  he  were  at  a 
distance  from  the  ark,  as  Abiathar  was,  when  on  two  sev- 
eral occasions  he  inquired  of  the  Lord  for  David,*  the 
answer  was  then  given  either  by  a  voice  from  heaven,  or 
by  a  secret  impulse  on  the  mind  of  the  high  priest.  This 
oracle  was  finally  lost  in  the  Babylonish  captivity. 

*  1  Sam.  xxiii,  9,  ii.  and  XaX.  7,  8. 


LECT.  XIV.]        JEWISH  ANTIQUITIES.  i6i 

The  last  peculiarity  in  the  dress  of  the  high  priest  was 
a  crozvn  or  ?jiifre,  on  the  front  of  which  was  a  plate  or 
leaf  of  gold,  bearing  this  motto,  Holiness  to  the  Lord, 
This  inscription,  engraven  in  deep  characters,  and  placed 
on  his  forehead,  strongly  reminded  him  that  his  public 
ministrations  and  private  deportment  must  be  eminently 
holy,  must  be  an  open  transcript  of  the  divine  purity,  and 
wholly  dedicated  to  the  divine  honor.  In  like  manner 
piety,  or  a  heart  and  life  devoted  to  God,  should  be 
written  on  the  forehead,  should  be  the  most  prominent 
and  commanding  feature  of  every  one,  who  designs  or 
is  engaged  in  the  christian  priesthood.  Without  this  he 
wants  the  distinguishing  spirit  and  badge  of  his  ofEce, 
and  cannot  discharge  it  either  with  satisfaction  or  honor, 
with  fidelity  or  success. 

Having  thus  introduced  you  to  God's  antient  minis- 
ters, arrayed  in  the  full  dress  of  their  profession,  I  will 
dismiss  this  subject  with  a  few  general  remarks. 

1.  The  priests  wore  this  dress,  only  when  they  offici- 
ated. This  suggests  one  solution  of  St.  Paul's  behavior 
before  the  Jewish  council,  recorded  in  the  twenty  third 
chapter  of  Acts  ;  I  mean  his  declaration,  that  he  did  not 
know  that  Ananias  was  high  priest.  For  Ananias  at  this 
time  was  not  engaged  in  any  sacerdotal  duty,  and  of  course 
could  not  be  distinguished  by  his  dress.  And  as  Paul 
had  been  long  absent  from  Jerusalem,  he  might  not  per- 
sonally know  him,  or  at  least  might  be  ignorant  that  he 
was  high  priest  at  that  juncture.  This  is  the  more  sup- 
poseable  on  account  of  the  frequent  and  violent  changes 
in  this  office,  which  happened  in  those  times. 

2.  These  garments  were  provided  at  the  public  ex- 
pence,  or  by  the  free  donations  of  the  people,*  and  were 

*  Ezra  ii.  68, 9.     Nehem.  vii.  70, 7». 

w 


i62  LECTURES  ON  [Lect.  xiv. 

by  them  appropriated,  not  to  particular  persons,  but  to 
the  use  of  the  order. 

3.  None  of  the  priests  had  any  covering  assigned  ei- 
ther to  their  hands  or  feet.  As  their  sacrificial  duties 
would  not  well  consist  with  a  covering  on  the  former  j 
so  making  bare  the  feet  was  thought  a  due  mark  of  vene- 
ration for  the  divine  presence,  even  before,  as  well  as 
under  the  law.  Thus  Moses  and  Joshua  were  required 
to  put  off  their  shoes  from  their  feet,  when  Jehovah  on 
different  occasions  honored  them  with  his  visible  pres- 
ence. We  may  add  here,  that  the  Jews  also  esteemd  it 
an  expression  of  reverence  to  worship  God  with  their 
heads  covered.  Agreeably,  both  their  priests  and  peo- 
ple have  constantly  maintained  this  usage,  as  a  sign  of 
their  conscious  unworthiness  to  look  up  in  the  divine 
presencCo  When  God  appeared  to  Moses  and  to  Elijah, 
^jjc  are  told  that  each  of  them  hid  or  covered  his  face.* 
The  cherubims,  in  the  vision  of  Isaiah,  are  introduced 
covering  their  faces  with  their  wings  in  the  presence  of 
Jehovah.  Virgil,  in  the  third  book  of  his  Eneid,  like- 
wise represents  the  antient  Romans  as  performing  their 
rehgious  ceremonies  with  a  veil  on  their  heads.f  The 
Greeks, on  the  contrary,  as  Macrobius  informs  us,attend- 
ed  their  sacred  rites  bareheaded.  Hence  St.  Paul,  in  a 
letter  to  the  Corinthians,  who  were  Greeks  says,  "  Ev- 
ery man  praying  or  prophesying  with  his  head  covered, 
dishonoreth  his  head,"  that  is,  he  dishonors  Christ  his 
Lord  by  a  practice,  which,  according  to  the  Grecian  cus- 
tom, denoted  want  of  humility  and  reverence.  The 
apostle  in  the  same  chapter  declares  that  "  the  woman, 
who  prays  to  God  uncovered,  dishonors  her  head,'*  be- 
cause she  throws  off  the  common  token  of  subjection  to 

♦  Exod,  iii,  6.     i  Kings  xix.  13.  f  Line  403,  &c.  and  543,  &c. 


tECT.  XIV.]         JEWISH  ANTIQUITIES.  163 

the  man,  and  by  affecting  his  dress  confounds  the  distinc- 
tion of  sexes,  and  aspires  to  that  superiority,  which  God 
has  denied  her.  The  general  spirit  of  this  reasoning  will 
apply  to  all  countries  and  ages  ;  that  is,  it  obliges  peo- 
ple of  both  sexes  to  worship  God  with  such  circumstanc- 
es of  dress  and  behavior,  as  the  customs  of  different  re- 
gions have  rendered  decent  and  respectful, 

4.  We  have  already  glanced  at  the  moral  instruction, 
which  was  presented  by  the  sacerdotal  apparel,  as  well  as 
by  other  sensible  symbols  of  the  early  ages.  In  allusion 
to  the  linen  garments  of  the  priests,  the  church  of  Christ 
is  said  to  be  arrayed  in  fine  linen,  clean  and  white  j 
which,  we  are  told,  signifies  the  righteousness  of  samts. 
In  the  same  allusive  style  christians  are  called  a  holy  na- 
tion and  a  royal  priesthood,  to  show  forth  the  praises  of 
God.  In  a  word,  the  ceremonial  worship  at  large,  and 
the  Jewish  priests  in  particular,  are  said  to  be  "  a  shad- 
ow or  type  of  spiritual  and  heavenly  things." 

The  Jewish  writers  have  discovered,  it  seems,  ?i  world 
of  philosophy  in  these  vestments.  According  to  Jose* 
phus  and  Philo,  the  high  priests  lin.en  garment  representp 
ed  the  body  of  the  earth  ;  the  glorious  robe,  which  en- 
compassed it,  heaven  ;  the  bells  and  pomgranates,  thun- 
der and  lightning.  Or,  the  ephod  of  various  colors  is 
the  universe  ;  the  breastplate,  the  earth  in  its  centre ; 
the  girdle,  the  sea ;  the  oynx  stone  on  each  shoulder, 
the  sun  and  moon  ;  the  twelve  jewels  in  the  breast  plate, 
the  twelve  signs  of  the  zodiac  ;  the  mitre,  heaven  ;  and 
the  golden  plate,  with  the  name  of  God  engraven  on  it, 
the  splendor  of  Jehovah  in  heaven."  Some  christian  di- 
vines have  allegorised  them  in  a  manner  equally  extrava- 
gant. But  such  wild  comments  serve  no  other  purpose, 
than  to  spread  an  air  of  romance,  of  uncertainty,  and 


l64  LECTURES  ON  [lect.  xiv. 

ridicule  over  these  sacred  things.  It  is  sufficient  for  us 
to  be  assured  that  these  minute  prescriptions  were  adapt- 
ed to  wise  and  excellent  purposes  in  the  puerile  state  of 
the  church ;  in  particular  that  they  served  the  general 
uses  of  an  emblematical  and  typical  religion,  intended  to 
impress  moral  and  spiritual  truth  by  sensible  and  striking 
representations. 


LECT.xv.]  JEWISEI  ANTIQUITIES.  i6j 


LECTURE  XV. 

Answers  to  various  inquiries  and  objections  respecting  the  Jewish 

priesthood* 

JTAAVING  given  you  some  account  of  the  Jew- 
ish priesthood,  I  will  dismiss  this  topic  after  stating  and 
answering  a  few  inquiries  and  objections,  which  the  sub- 
ject itself,  or  sceptical  ingenuity  has  suggested. 

Firsts  it  is  natural  to  inquire,  why  such  a  vast  number 
of  men,  viz.  a  whole  tribe,   should  be  called   off  from 
useful  secular  employments  to  the  service  of  the  temple  ? 
Might  not  this  service  have  been  decently  performed  by 
fewer  hands,  and  in  a  style  far  more  simple  and  econom- 
ical ?  We  reply  first,  it  was  necessary,  for  reasons  here- 
tofore given,  that  the  religion  of  the   antient  Hebrews 
should  embrace  many  pompous  and  striking  ceremonies, 
and  consequently  that  many  persons  should  be  appointed 
to  superintend  and  perform  them.     Secondly,   as  Jeho- 
vah, for  important  reasons,  assumed  the  twofold  charac- 
ter of  the  political  and  spiritual  Sovereign   of  that  peo- 
'  pie  ;  so  the  priests  and  Levites  ministered  to  Him  in  both 
these  capacities.     They  at  once  served  at  his  court,  and 
attended  on  his  altar.  To  display  his  royal  dignity,  to  at- 
tach the  respect  and  obedience  of  his  subjects,  and  thus 
to  secure  the  great  ends   of  the  theocracy,  it  was  requi- 
site that  the  splendor  of  his  court,  and  the  number  of 
his  ministers  should  bear  some  analogy  to  those  of  other 
monarchs.     Hence  third,  the  duties  assigned  to  the  Le- 
vitical  Order  were  so  numerous  and  diversified,  so  critic- 
al and  momentous,  as  to  furnish  a  whole  tribe  with  ade. 
quate  and  useful  employment.     For  while  some  officiat- 
ed at  the  temple  in  Jerusalem,   the  rest  were  occupied  in 


i66  LECTURES  ON  [lect.  xv. 

the  several  districts  of  the  community,  in  expounding 
the  law,  administring  justice,  and  thus  promoting  the 
knowledge,  order,  and  virtue  of  their  fellow  citizens. 
This  leads  to  a 

Second  Enquiry,  by  what  means  was  this  numerous  or- 
der maintained  ?  Must  not  the  support  of  so  many  eccle- 
siastics have  operated  as  a  grievous  tax  upon  their  labo- 
rious brethren  ?  To  resolve  this  question,  I  must  remind 
you  that  the  several  tribes  of  Israel,  except  that  of  Levi, 
■were  settled  by  lot  in  so  many  distinct  provinces  of  Ca- 
naan, each  having  a  separate  government,  subordinate 
to  that  of  the  whole,  and  each  possessing  an  equal  por- 
tion of  territory  according  to  its  number  of  citizens. 
But  the  sons  of  Levi,  instead  of  living  together,  like 
the  rest,  in  one  body  politic,  and  proprietors  of  one  dis- 
trict, were  dispersed  through  all  the  tribes,  without  any 
distinct  power  or  property  of  their  own,  and  conse- 
quently depended  on  their  fellow  citizens  both  for  sub- 
si6tence  and  protection.  It  was  made  a  perpetual  statute, 
that  ihe  Levites,  as  a  tribe,  should  possess  no  landed  in- 
heritance, but  that  an  annual  tithe  should'be  paid  them 
by  their  brethren,  as  a  reward  for  that  religious  service, 
to  which  they  were  separated.  The  wisdom  and  equity 
of  this  constitution  may  be  easily  discovered.  As  the  Le- 
vites were  charged  with  those  civil  and  religious  services 
to  Jehovah,  which  would  otherwise  have  been  incumbent 
on  the  whole  nation  ;  so  the  rest  of  the  tribes  were  by 
this  expedient  released  from  the  expense  and  toil  of  per- 
sonal service,  and  of  course  were  bound  to  recompense 
those,  w^ho  performed  these  offices  in  their  stead-  The 
peculiar  function  of  the  Levites  made  it  highly  unsuita- 
ble, that  they  should  be  embodied  together,  possess  land, 
and  be  subject  to  agricultural  and  mihtary  duty,  hke  their 


LECT.  XV.]  JEWISH  ANTIQUITIES.  167 

fellow  citizens.  It  was  necessary  that  they  should  enjoy 
full  liberty  for  their  public  duties,  and  that  they  should 
he  spread  abroad  through  the  whole  community  ;  that 
each  tribe  might  equally  share  in  their  instructions  and 
services.  This  order  then  had  a  just  claim  to  a  gener- 
ous public  support.  This  claim  rested  on  several  grounds. 
It  rested  on  their  dignified  character,  as  ministers  of  that 
civil  and  religious  constitution,  which  was  framed  and  ex- 
ercised by  God  himself.  It  rested  on  their  beneficent 
services,  in  teaching  the  people,  and  relieving  them  from 
a  personal  attendance  on  the  tabernacle.  It  rested  on 
ihis  circumstance,  that  the  Levites  parted  with  their 
own  inheritance  in  territory  to  the  public,  and  therefore 
had  a  right  to  an  equivalent.  I  have  largely  stated  these 
claims,  to  fortify  you  against  those  ignorant  or  malevo- 
lent cavils,  which  hold  up  the  Jewish  religion,  as  an  art- 
ful contrivance  to  draw  all  the  wealth  of  the  people  into 
the  coffers  of  a  useless  and  a  covetous  priesthood.  As 
a  further  confutation  of  these  cavils,  I  will  distinctly 
show  you  the  manner  and  degree  of  that  provision  which 
the  law  made  for  the  Levites.  This  provision  consisted 
of  two  articles  ;  first,  a  yearly  tithe  of  the  produce  of 
the  lands,  payable  by  all  the  tribes;  and  second,  forty 
eight  cities  for  the  residence  of  themselves  and  their  fam- 
ilies. The  tithe  was  a  tenth  part  both  of  the  animal  and 
vegetable  produce.  With  respect  to  the  former  the  law 
stands  thus,  "  concerning  the  tithe  of  the  herd  or  of  the 
flock,  even  of  whatsoever  passeth  under  the  rod  the  tenth 
shall  be  holy  unto  the  Lord.'*  The  learned  Selden  in- 
forms us,  that  their  mode  of  tithing  agreeably  to  this 
law  was  as  follows — "  They  med  to  shut  the  lambs,  for 
instance,  in  a  sheepcoat,  where  the  straitness  of  the 
door  permitted  but  one  to  come  out  at  once.    Then  open- 


1 68  LECTURES  ON  [lect.  xv. 

ing  the  door,  and  causing  them  to  run  out  in  succession,  a 
Servant  standing  at  the  door,  with  a  rod  colored  with 
oker,  solemnly  counted  to  the  tenth,  which  tenth  he 
marked  with  his  rod  ;  which  explains  the  expression  of 
**  passing  under  the  rod."  The  tithe  of  cattle  then, 
which  was  paid  to  the  Levites,  was  merely  the  tenth 
lamb,  calf,  &c.  which  were  annually  produced  ;  and  not 
as  some  have  misrepresented  it,  a  tenth  part  of  all  the 
beasts,  which  were  fed  in  the  Hebrew  pastures,  and  of 
all  the  yearly  income,  which  they  afforded.  The  tithe  of 
vegetable  produce  was  a  tenth  of  the  product  of  the 
arable  lands  and  fruit  grounds,  which  probably  were  not 
more  than  a  third  part  of  the  whole  country ;  so  that 
this  tax,  compared  with  the  aggregate  yearly  produce 
of  the  territory,  was  but  one  third  of  a  tenth,  or  a  little 
more  than  three  per  cent. 

Besides  this  annual  tribute  of  the  Levites,  there  were 
other  revenues  to  defray  the  constant  charge  of  the  tem- 
ple and  the  national  worship,  and  to  support,  if  I  may  so 
speak,  the  table  and  household  of  the  King  of  Israel.  For 
instance,  the  law  directed  a  second  tithe,  to  be  employed 
by  the  people  in  making  a  yearly  feast  for  themselves  and 
their  households  in  some  apartment  of  the  temple,  as  a  to- 
ken of  their  grateful  joy  in  the  divine  bounty,  and  to  this 
entertainment  they  were  commanded  to  admit  the  Le- 
vites. This  was  called  by  the  Jews  the  owner's  tithe,  be- 
cause it  was  chiefly  spent  in  entertaining  the  proprietors 
themselves.  Every  third  year  it  was  spent  at  their  own 
place  of  abode,  and  was  peculiarly  devoted  to  the  re- 
freshment of  the  poor,  the  stranger,  the  widow,  and  the 
fatherless.*  This  was  usually  called  ih^poor  man's  tithe. 
The  people  were  also  directed  to  bring  some  of  theiryfrj^ 

•Deut.  xii.  17,  18.     xiv.  %%,  29. 


LECT.  XV.]  JEWISH  ANTIQUITIES.  -    169 

ff-uitSy  and  present  them  in  the  house  of  the  Lord  ;  which 
fruits  were  to  be  eaten  by  those  priests  who  then  waited 
in  the  paiace  of  Jehovah.*  The  donations  now  mention- 
ed  alForded  only  occasional  refreshment  to  some  of  the 
levitical  order,  but  formed  no  part  of  their  stated  provi- 
sion. The  law  further  enjoined  that  the  first  bornhoih 
of  men  and  of  beasts  should  be  offered  to  the  Lord  ;  but 
it  also  provided  that  the  first  born  of  men  and  of  un- 
clean animals  should  be  redeemed  by  a  sum  of  money 
paid  in  their  stead  ;  while  those  of  other  beasts  were  to 
be  sacrificed. t  But  neither  of  these  formed  any  part  of 
the  Levite-s'  portion  ;  for  what  was  sacrificed  could  be 
eaten  only  by  the  priests  in  actual  waiting  ;  and  the  mo- 
ney paid  for  the  others  was  appropriated  to  the  repairs, 
ornaments,  and  offerings  of  the  sanctuary,  and  to  other 
public  expenses.  There  was  also  a  poll  tax  of  half  a 
shekel,  or  about  two  shillings  and  three  pence  sterling, 
whivh  the  law  imposed  for  adorning  the  tabernacle  in  the 
wilderness,  and  which,  in  later  periods,  was  continued 
for  public  exigencies.  But  this,  instead  of  going  to  the 
priests,  was  equally  levied  upon  them,  as  upon  the  oth- 
er citizens. I 

It  appears  that  only  one  of  the  taxes  abovenamed  was 
appropriated  to  the  sacred  order,  viz.  a  tenth  of  the  annu- 
al increase,  produced  by  a  minor  part  of  the  national 
property.  The  remaining  contributions  formed  the  whole 
revenue  for  supporting  the  government,  laws,  and  religion 
of  the  nation.  This  revenue,  compared  with  the  public 
demands,  is  certainly  one  of  the  most  frugal,  that  antient 
or  modern  history  can  furnish. 

As  the  Levites  had  no  distinct  landed  inheritance,  and 
as  they,  as  well  as  others,  needed  so  me  fixed  and  conven- 

•  I>eut.Mvi..7  &c.    f  Exod.  xviii,  jj  &c.  and  Num.xIIi.  13.    J  Exod.  xxx.  XL 


170  LECTURES  ON  [lkct.  xv. 

Jent  habitations;  the  law  assigned  thtm  forty  eight  cities 
m  the  midst  of  the  other  tribes ;  thirteen  of  which  cities 
belonged  to  the  priests,  and  were  for  the  most  part  situ- 
ated near  to  Jerusalem,  where  those  officers  were  called 
frequently  to  attend  ;  while  the  other  thirty  five  were 
distributed  by  lot  to  the  rest  of  the  Levites.*  These 
forty  eight  cities  were  so  many  pul^lic  seminaries  plant- 
ed in  all  the  Hebrew  provinces,  where  the  ministerial  or- 
der studied  the  law,  and  diffused  the  knowledge  and  ob- 
servance of  it.  Of  these,  six  were  selected  as  cities  of 
refuge,  to  which  persons,  who  had  committed  involunta- 
ry or  accidental  homicide,  might  flee  for  protection. 
Each  of  these  cities  with  its  suburbs  contained  four  thou-- 
sand  square  cubits,t  that  is,  on  the  largest  computation, 
eleven  hundred  and  one  acres.  Of  course  the  total  area 
of  the  forty  eight  cities  will  amount  to  fifty  two  thou- 
sand eight  hundred  and  forty  eight  acres;  which  was 
not  a  two  hundreth  part  of  the  Hebrew  territory.  This 
moderate  proportion  of  the  country  was  intended  not 
only  to  furnish  the  Levites  and  their  families  with  habita- 
tions, but  to  afford  them  small  fields  and  vineyards, J  for 
their  needful  amusement,  and  a  part  of  their  subsistence, 
when  they  retired  from  their  attendance  on  the  sanctua- 
In short,  when  we  view  the  great  sacrifices  and  services 
of  this  order,  and  duly  compare  these  particulars  with 
the  recompense  they  received,  we  are  struck  in  this  in- 
stance with  the  simplicity,  moderation,  and  justice  of  the 
Hebrew  provisions.  The  ideas  now  suggested  lead  us 
to  inquire 

Thirdly,  why  God  suspended  the  support  of  the  priest- 
hood on  a  precarious  annuity  ?  Why  did  he  not  make  it 

*  N«rn.  XXXV.  Josh.    xxi.        |  Numb,  xtw.  4-  J-  \  Levit.  xxv.  34. 


lECT.  XV.]         JEWISH  ANTIQUITIES.  .      lyr 

more  independent  and  certain  by  investing  his  ministers 
with  a  competent  share  of  unalienable  property  in  lands  ? 
In  addition  to  the  reply  already  hinted,  we  answer  first, 
because  a  large  landed  interest  would  engross  their  time 
with  secular  business, their  minds  with  temporal  cares, and 
their  hearts  with  worldly  affections,  and  thus  would  ali- 
enate   them  from  those   sacred  duties,  which   demand 
their  entire  and  fervent  attention.     We  find  that  those 
clergymen  for  the  most  part  but  poorly  discharge  the 
ministerial  function,  who,  from  necessity  or  choice,  "  en- 
tangle themselves  with  the  affairs  of  this  life.'*     Those 
establishments  therefore,  which  preclude  the  necessity, 
the  temptatTon,  or  the  possibility  of  such  entanglement, 
are  most  friendly  to  clerical  usefulness,  and  to  the  public 
good.      Secondly,  it  is  a  favorite  objection  of  infidels 
an^  libertines  against  priests,  that  they  generally  possess 
exorbitant  power  and  influence  in  the   state,  and  that  in 
most  cases  they  derive  these  from  their  great  independent 
revenues,  and  in  particular  from  their  territorial   posses- 
sions.    Now  the  antient  Levitical  institution  is  wholly 
free  from  this  objection  ;  and  probably  one  design  of  this 
was,  to  prevent  the  ecclesiastics  from  gaining  an  undue 
ascendancy  in  the  commonwealth.   Thirdly,  this  arrange- 
ment furnished  the  Levites,  not  only  with  full  leisure, 
but  the  strongest  engagements  to  diligence  and  fidelity, 
particularly  in  the  great  duty  of  teaching  and  enforcing 
the  divine  laws.*     For  their  subsistence  very  much  der 
pended  on  the  people's  exact  knowledge  and  observance 
of  these  laws.     So  far  as  the  people  were  deficient  in  this 
knowledge  and  obedience,  they  would  fail  of  those  punc- 
tual oblations  and  contributions,  prescribed  in  the  law, 

•  That  this  duty  was  amain  branch  of  the  levitical  office,  appears  from  Lev. 
».a.  Deut.  xxxiii.  lO.  II  Chron.xvii.  J,  8,  30,  22.  Neh.  -viii.  7,  9.  Mal.ii.  4,  '>•. 


171  LECTURES  ON  [lect.  xv. 

by  which  the  sacerdotal  order  was  maintained.  Fourth- 
ly,  this  establishment  gave  the  people  ample  scope  to  dis- 
play their  pious  gratitude  and  liberality  to  their  spiritual 
instructors,  and  thus  of  drawing  more  closely  the  bonds 
of  their  mutual  affection.  The  dependent  state  of 
this  class,  joined  with  their  benevolent  labors,  frequently 
roused  the  solicitous  and  generous  attentions  of  the  peo- 
ple; insomuch  that  Philo,  speaking  of  the  zeal  of  the 
Jews  in  his  time,  in  bringing  the  first  fruits,  8zc.  says, 
**  that  they  prevented  the  demand  of  them,  and  paid  them 
even  before  they  were  due,  as  If  they  had  been  receiving 
rather  than  giving  a  benefit ;  and  that  boch  sexes  brou[i,ht 
them  in  with  a  readiness,  alacrity,  and  studious  zeal, 
which  were  beyond  expression.'*  Fifthly,  God  might 
require  the  Israelites  to  support  his  ministers  by  a  tenih 
of  their  produce,  as  an  acknowledgment  that  they  had 
received  their  estates  from  his  free  gift,  and  held  them  by 
no  other  tenure,  than  his  royal  bounty.  In  this  view  the 
tithes  were  a  quit  renf,  annually  paid  to  the  original  Pro- 
prietor, who  had  conquered  the  land  fcr  ihcm  and  in- 
stated them  in  it.  Thus  William  the  conqueror,  when  he 
parcelled  out  the  English  territory,  reserved  a  small  rent 
to  be  annually  paid  to  the  crown,  as  an  acknowledgment 
that  it  was  received  from,  and  held  under  him,  But  as 
the  divine  King  of  Israel  did  not  need  this  acknowledg- 
ment for  his  own  use,  he  directed  it  to  be  paid  to  his  pub- 
lic servants  for  their  maintenance,  which  was  virtually 
paying  it  to  Him.  By  refusing  this  rent  the  holders 
forfeited  their  estates.      This  leads  us  to  answer  a 

Fourth  question,  why  did  God  require  a  tenth,  rather 
than  any  other  proportion  ?  The  Jews  say,  it  was  because 
ien  is  a  perfect  number,  as  it  is  the  end  of  simple  and 


LECT.  XV.]  JEWISH  ANTIQUITIES.  .  173 

smaller  numbers,  and  the  beginning  of  greater.  The 
learned  Grotius  and  other  great  writers  observe,  that 
ten  is  the  end  of  numbering  with  almost  all  nations  ;  that 
it  comprehends  in  itself  alone  not  only  all  simple  num- 
bers, but  ail  their  differences  and  analogies,  kinds  and 
perfections ;  that  it  corresponds  with  the  number  of  fin- 
gers, which  man  possesses,  and  by  which  in  antient  times 
he  used  to  count,  and  to  keep  an  easy  and  exact  register 
of  things  ;  that  for  these  reasons  the  Pythagorean  and 
Peripatetic  philosophers  reduced  the  several  species  of 
things  into  ten  categories,  and  the  divine  Lawgiver  sum- 
med up  all  moral  precepts  in  ten  commandments.  Hence, 
not  only  under  the  law  of  Moses,  but  long  before  it,  a 
tenth  part  of  the  produce  of  their  estates,  and  of  their 
spoils  in  war,  were  devoted  by  pious  men  to  God,  and 
sometimes  by  subjects  and  inferiors  to  kings  and  magis- 
trates. It  is  probable  that  wise  and  good  men  in  that 
early  period  might  be  led  to  dedicate  this  portion  of  their 
goods  to  the  Deity  by  an  idea,  that  this  being  the  most 
perfect  number,  the  beginning  and  end  of  arithmetical 
computation,  was  a  proper  symbol  of  the  most  perfect 
Being,  the  beginning  and  end,  and  sum  of  all  things  ;  and 
that  by  thus  giving  him  a  tenth  of  their  possessions 
they  most  expressively  acknowledged  him  as  the  great 
origin  and  end  of  the  whole.  This  practice,  thus  early 
and  fitly  adopted,  was  afterward  by  divine  institution 
transferred  into  the  Hebrew  church  and  commonwealth  ; 
and  thence  widely  diffused  itself  among  the  surrounding 
nations.  We  learn  from  the  best  writers  of  antiquity, 
that  tithes  were  paid  in  the  eastern  countries  to  their 
respective  rulers  and  gods.  And  as  Jehovah  was  at  once 
the  King  and  God  of  the  Jev/s,  he  justly  claimed  and  lim- 
ited to  himself  this  customary  tribute,  and  severely  pro- 


174  LECTURES  ON  [lect.  xt.. 

hibited  the  alienation  of  it  to  idolatrous  uses.  It  is  proper 
to  add,  that  as  tithes  were  a  branch  of  the  Hebrew  theocra- 
cy, which  has  long  since  been  abolished ;  and  as  the  gospel 
-no  where  enjoins  the  payment  of  them  to  christian  mag- 
istrates and  bishops  ;  the  latter  have  no  divine  right  to 
this  tribute  ;  though  they  may  justly  claim  ahberal  sup- 
port from  those,  to  whose  service  they  are  devoted. 

Our  fifth  and  last  question  is  this — Was  not  the  union 
of  civil  and  spiritual  jurisdiction  in  the  Jewish  priesthood 
an  impolitic  arrangement  ?  Did  it  not  clothe  this  order 
of  men  with  a  power  dangerous  to  the  freedom  and  prop- 
erty of  the  people  ?  This  question  has  been  artfully  mag- 
nified into  a  formidable  objection  by  some  deistical  writ- 
ers, particularly  by  Dr.  Morgan,  who  wrote  about  sev- 
enty years  since,  and  whose  falsehoods  have  been  echoed 
by  more  recent  authors.  But  it  is  sufficient  to  re- 
ply, that  the  supreme  power  of  the  nation,  under  God, 
was  constitutionally  vested,  not  in  the  Levites,  nor  even 
in  the  high  priest,  but  in  Moses,  in  conjunction  with  a 
senate  and  a  popular  assembly.  The  inferior  judges,  and 
the  seventy  elders  appointed  to  assist  Moses,  were  chosen 
out  of  all  the  tribes  ;*  and  all  the  Jews  agree  that  the 
Sanhedrim  or  supreme  judiciary  consisted  not  merely  of 
ecclesiastics,  but  of  persons  in  any  of  the  tribes,  who  had 
a  competent  knowledge  of  the  law.  The  Levites  were 
equally  subject  to  the  magistrate  and  the  law,  as  the  oth- 
er citizens.  The  judges  were  required  impartially  to  de- 
cide on  all  causes  and  persons.  They  were  commanded 
to  take  a  criminal  even  from  the  altar ^  and  put  him  to 
death  ;  that  i«,  as  eminent  Jewish  commentators  inter- 
pret it,  they  were  to  take  a  criminal  priest,  or  even  high 
priest,  though  actually  ministering  at  the  altar,  and  doom 

•  Numbers  xl.  16,  &c, 


LECT.XV.3  JEWISH  ANTIQUITIES.  175 

him  to  death.  The  priests  had  no  interests  separate  from, 
much  less  hostile  to  that  of  their  brethren.  The  consti- 
tution guarded  them,  as  we  have  seen,  against  an  accu- 
mulation of  landed  property.  They  could  not  be  enriched 
by  pecuniary  presents  in  a  country  which  afforded  so  lit- 
tle money  ;  nor  could  any  gifts  of  this  kind  produce  an 
annual  increase  of  revenue,  because  putting  out  money 
to  usury  was  forbidden  by  the  law.  Their  participation 
of  civil  power  was  confined  chiefly  to  courts  of  justice. 
Their  leisure  and  knowledge  of  the  laws  rendered  fheir 
assistance  in  these  courts  convenient  and  proper.  But 
the  exercise  of  this  office  yielded  little  or  no  personal 
emolument.  It  conferred  but  a  small  portion  of  power* 
A  large  majority,  who  shared  it  were  not  Levites.  Of 
course  this  order  could  draw  from  it  very  little  wealth  or 
dominion.  The  Levites  were  not  sole  judges  in  any  court. 
They  formed  a  small  minority  of  any  assembly,  whether 
judicial  or  legislative,  provincial  or  national. 

Their  interest  as  a  tribe  must  have  engaged  them  to 
avoid  and  to  prevent  all  party  ambition  and  animosity  ; 
because  every  factious  disturbance  in  the  state  tended  to 
lessen  their  own  revenue  or  yearly  dividend,  by  diminish- 
ing either  the  produce  of  the  territory,  or  the  regular 
payment  of  their  dues. 

Thus  the  Levitical  constitution  precluded  every  incite- 
ment to  covetous  and  ambitious  views  in  the  priesthood. 
It  also  rendered  the  accomplishment  of  such  views  im- 
practicable. Nor  could  the  body  of  the  Levites  execute 
any  similar  plot  to  increase  their  own  wealth  and  import- 
ance ;  for  in  order  to  this,  they  must  set  aside  two  capi- 
tal articles  of  the  constitution  ;  one  of  which  prohibited 
alienation  of  landed  property  ;  the  other,  interest  on 
money.     If  a  power  of  repealing  the  constitution,  framed 


176  LECTURES  ON  [LECf.  xv.  , 

by  God  himself,  had  even  been  vested  in  the  local  or  na» 
tional  assemblies  ;  yet  the  Levites,  who  had  so  little  share 
in  them,  could  never  procure  such  a  repeal  in  their  own  fa* 
vor  against  the  general  interests  of  the  people.  Nor  could 
they  attain  this  object  by  force ;  for  they  were  not  only 
comparatively  few,  and  scattered  over  the  community, 
but  their  religious  functions  barred  chem  from  military 
discipline  and  skill,  and  even  from  the  possession  of 
arms.  They  had  not  one  person  of  knowledge  and  ex- 
perience in  these  matters  to  conduct  them,  and  were  sur- 
rounded by  an  armed,  trained,  and  officered  militia, 
above  ten  times  more  numerous  than  themselves,  and 
ready  at  short  warning  to  suppress  any  insurrection, 
-which  threatened  their  freedom  or  property.  According* 
ly  no  instance  occurs  in  the  long  history  of  the  Hebrews 
of  any  such  effort  on  the  part  of  the  Levites.  Amid 
the  frequent  changes  and  even  revolutions  in  their  gov- 
ernment, this  order  never  appeared  either  to  have  origin- 
ated, or  assisted,  or  profited  by  any  of  them.  The  grand 
revolution  under  Jeroboam,  by  which  ten  tribes  revolt- 
ed from  the  house  of  David,  was  so  far  from  being  a  plot 
of  the  priests,  or  conducive  to  their  advantage,  that  it 
was  a  fatal  blow  to  their  constitutional  privileges.  It 
stripped  them  of  above  three  fourths  of  their  revenue, 
as  well  as  degraded  them  from  their  office  and  dignity  in 
the  revolted  tribes. 

I  thought  it  necessary  to  be  particular  on  this  subject, 
that  you  might  be  convinced  of  the  ignorance  or  malice 
of  a  favorite  objection  against  the  Jewish  constitution, 
and  might  join  with  me  in  admiring  itsexcellent  provisions 
against  ecclesiastical,  as  well  as  political  oppression. 

I  cannot  close  without  adding,  that  the  same  remark 
eminently  applies  to  the  civil  and  religious  constitutions 


LECT.xv.]  JEWISH  ANTIQUITIES.  .17) 

of  these  United  States,  especially  to  the  mstitutions  and 
habits  of  New  England.  These  institutions  and  habits 
render  our  clergy  so  dependent  on  the  people  for  their 
support,  so  united  to  them  by  interest  and  affection,  as 
well  as  by  duty,  and  at  the  same  time  so  effectually  close 
against  them  every  avenue  to  great  worldly  wealth  and 
dominion,  as  to  preclude  this  order  from  seeking,  and 
much  more  from  accomplishing  any  object  inconsistent 
with  the  general  freedom  and  prosperity.  For  our  chris- 
tian leaders  to  conspire  against  the  people  would  be  not 
only  to  contradict  and  stifle  the  whole  spirit  of  their  re- 
ligion and  office,  but  to  wage  destructive  war  against 
themselves  and  their  families,  against  the  sources  of  their 
own  temporal  comfort  and  even  existence.  Can  you 
possibly  believe  that  the  body  of  our  clergy  are  such  des- 
peradoes and  monsters  ?  If  on  some  political  occasions 
they  think  and  act  differently  from  many  of  their  parish- 
ioners, does  not  candor  and  even  common  sense  oblige 
us  to  suppose,  that  they  would  not  thus  risk  their  popu- 
larity and  subsistence,  unless  compelled  to  do  it  by  con- 
scientious motives  ^  In  short,  the  situation  of  our  spir- 
itual guides,  abstracted  from  their  moral  characters,  is  so 
analogous  to  that  of  the  antient  Jewish  priests,  as  to  lay 
them  under  a  happy  necessity  of  seeking  the  temporal, 
as  well  as  eternal  good  of  their  people.  I  have  made 
these  remarks  with  the  friendly  design  of  preventing  or 
extinguishing  in  your  minds  those  prejudices  against 
gospel  teachers,  which  have  a  most  unfavorable  aspect 
upon  religion  itself,  and  consequently  upon  the  dearest 
interests  of  our  country. 

Y 


178  LECTURES  ON  [lect.xvi.  , 

LECTURE  XVL 

The  nature  and  design   of  the  prophetic  office. 

HE  next  religious  order  of  men  among  the 
Hebrews  were  the  Prophets.      This  appellation  strictly 
denotes  a  person  inspired  with  a  knowledge  of  secret, 
especially  of  future  things,  and  commissioned  to  publish 
them  to  others.     In  a  more  lax  sense  it  designates  a  per- 
son eminently  devoted  to  religious  studies  and  exercises. 
Thus  this  title  is  given  to  the  sacred  micsicians,  who  with 
their  voices  or  instruments  sung  the  praises  of  God  ;  these 
are  said  to  prophesy  with  harps,  with  psalteries,  and  with 
cymbals.  Agreeably,  the  heathen  poets,  who  sung  or  form- 
ed verses  in  celebration  of  their  gods,  were  styled  by  the 
Romans  vates  of  prophets  ;    which   is  synonimous  with 
the  Greek  noun  -^r^ocpjjrpjf ,  which  St.  Paul  applies  to  Epi- 
menides,  the  Cretan  poet.*      This  use  of  the  term,  as  a 
learned  writer  observes,  may  throw  light  upon  those 
words  in  the  first  epistle  to  the  Corinthians,  which  speak 
©f  a  woman*s  publicly  praying  or  prophesying.^     Prophe- 
sying here  cannot  be  understood  in  the  highest  or  most 
proper  sense ;    because  this  same  epistle  forbids  women 
to  instruct  or  even  to  speak  in  the  church.     They  may 
indeed  be  said  to  pray  in  public,  as  they  silently  join  with 
the  minister,  as  the  mouth  of  the  congregation ;  but  they 
cannot  be  said  to  preach  or  to  prophesy,  merely  as  they 
attend  to  his  preaching  or  message,  because  in  this  he 
represents,  not  his   audience,    but   the  Deity.     Female 
prophesying  therefore  in  this  passage  probably  signifies 
the  same  act,  which  we  have  just   stated,  viz.  praising 

*  Tit.  \.  x%.  t  Tit.  xi.  5. 


LECT.  XVI.]         JEWISH  ANTIQUITIES.  179 

God  in  psalms  and  hymns.  In  this  view  it  is  fitly  con- 
nected with  praying,  because  in  these  two  parts  of  wor- 
ship the  whole  congregation  may  and  ought  to  unite. 
Perhaps  too  the  term  prophecy  was  originally  applied  to 
sacred  music,  because  the  songs  in  some  instances  were 
composed  and  adapted  to  certain  tunes  or  instruments  un- 
der the  influence  of  divine  inspiration.  From  this  circum- 
stance the  term  might  be  transferred  to  all,  who  taught 
or  practised  this  excellent  art.  It  is  likewise  probable 
that  the  name  of  prophet  or  inspired  person  was  by  the 
Greeks  and  Romans  given  to  their  poets  from  an  idea, that 
poetic  genius  and  harmony  were  the  ofFspring  of  divine 
inspiration.  Agreeably  they  first  invented,  and  then  invok- 
ed certain  imaginary  powers,  styled  Apollo  and  the  Muses, 
who  were  supposed  to  be  prompted  by  and  to  preside  over 
this  species  of  composition.  It  is  possible  however  that 
the  sentiments  and  style  of  pagans  on  this  subject  may  be 
a  corrupt  derivation  from  the  real  union  of  inspiration 
and  poetry  in  some  of  the  prophetic  writings  of  the  He- 
brews. 

That  there  was  in  the  Jewish  church  a  succession  of 
prophets  in  the  most  strict,  as  well  as  loose  sense  of  the 
word,  is  attested  by  the  general  current  both  of  scripture 
and  history.  Moses,  the  great  founder  of  their  civil  and 
ecclesiastical  polity,  was  likewise  the  first  and  most  emi- 
nent of  their  prophets  ;  not  only  as  he  immediately  re- 
ceived from  God,  and  communicated  to  them  the  whole 
system  of  their  laws,  but  as  he  circumstantially  and  pre- 
cisely foretold  many  singular  events  of  their  history,  which 
have  been  and  still  are  coming  into  existence.  The  pjist 
and  present  state  of  the  Jews  admirably  confirms  the  pro- 
phetic character  of  tlieir  antient  lawgiver.  The  scripture 
tells  us  that  "  there  arose  not  a  prophet  in  Israel  like  to 


i8o  -LECTURES  ON  [lect.  xvi. 

Moses,  whom  the  Lord  knew  face  to  face."  That  k, 
Moses  had  a  more  free  access  to  Jehovah,  saw  more  of 
his  glory,  was  favored  with  more  clear,  famihar,  and  abun- 
dant revelations  of  his  will,  ratified  and  executed  his  high 
commission  in  a  style  far  more  awful  and  sublime,  than 
any  succeeding  prophet.  In  short,  Moses  erected  and 
put  into  operation  the  Hebrew  constitution  ;  his  succes- 
sors were  occasionally  employed  to  explain  and  enforce  it. 
A  series  of  these  divine  messengers  was  continued  to  the 
Jews  from  Moses  to  Malachi,  whose  prophecy  closes  the 
Old  Testament  scriptures.  After  this  the  prophetic  spir- 
it seems  to  have  been  withdrawn  for  almost  five  hundred 
years,  that  is, till  the  birth  of  John  the  Babtist ;  who  brings 
up  the  rear  of  prophets  under  the  Jewish  dispensation. 
For  though  this  harbinger  of  the  Messiah  is  intj-oduced 
in  the  gospel  history,  yet  his  ministry  preceded  the  erec- 
tion of  the  christian  church,  and  therefore  must  be  refer- 
red to  the  Old  Testament  economy.  Accordingly,  though 
our  Savior  pronounces  John  a  very  great  prophet ;  yet 
he  declares  "  the  least  in  the  kingdom  of  God  to  be  great- 
er than  he  ;'*  that  is,  the  least  minister  or  disciple  of 
Christ  is  superior  to  the  greatest  Jewish  prophet,  on  aci- 
count  of  the  far  superior  light  and  fulness  of  the  gospel 
revelation. 

In  the  age,  and  under  the  direction  of  S:imue\,  prop /jct- 
ic  schools  or  seminaries  appear  to  have  been  established. 
Thus  we  read  of  "  a  company  of  prophets  prophesying 
together,  and  Samuel  standing  as  appointed  over  them.*'* 
It  is  very  probable  that  this  and  other  companies  men- 
tioned in  scripture  were  societies  of  young  men,  trained 
up,  under  one  or  more  eminent  prophets,  in  the  knowl- 
edge of  Jehovah  and  his  law,  and  in  those  devout  and 

I  Sam.  six.  20.     See  alto  i  Sam.  x.  5. 


LECT.  xvi.j        JEWISH  ANTIQUITIES.  .181 

sublime  sentiments,  which  ennoble  the  prophetic  writings, 
and  employed  in  frequent  exercises  of  prayer  and  praise, 
or  in  composing  and  singing  hymns  to  the  divine  hoii- 
or._  Persons  educated  in  these  colleges  were  called  proph- 
ets, or  sons  of  the  prophets.  Accordingly  Jezabel,  the 
idolatrous  wife  of  Ahab,  is  represented  as  destroying  the 
prophets  of  the  Lord,  because  she  labored  to  extirpate 
these  prophetic  nurseries  and  their  contents,  which  emi- 
eminently  dilfused  and  maintained  in  the  community  the 
knowledge  and  practice  of  pure  religion.  Though  ma- 
ny pupils  of  these  schools  never  rose  to  the  highest 
grade  of  prophets,  nor  were  honored  with  immediate  in- 
spiration, yet  their  religious  education  and  habits  quali- 
fied them  for  distinguished  usefulness ;  particularly  for 
public  preaching,  which  seems  to  have  been  their  busi- 
ness on  sabbath  days  and  festivals  ;  and  probably  from 
these  select  societies  God  usually  chose  the  subjects  of 
his  extraordinary  influence.*  The  prophet  Amos  there- 
fore admires  it  as  an  unusual  condescention,  that  "  though 
he  was  not  one  of  the  sons  of  the  prophets,  but  an  herd- 
man,  yet  the  Lord  took  him,  as  he  followed  the  flock, 
and  said  unto  him,  go  prophesy  to  my  people  Israel." 
That  the  prophetic  spirit  might  not  be  ascribed  merely  to 
human  education,  God  saw  fit  to  honor  a  few  with  extraor- 
dinary gifts,  who  had  not  received  the  usual  preparation. 
It  may  gratify  a  laudable  curiosity  to  advert  for 
a  moment  to  the  style  of  living  in  these  antient  acad- 
emies, so  far  as  sacred  history  informs  us.  The  build- 
ings occupied  by  the  members  of  these  sacred  acade- 
mies, were  generally  mean,  and  built  by  their  own  hands.f 
"  Their  food  was  chiefly  pottage  and  herbs,  unless  when 
better  provision  was  sent   them,  as  bread,  parched  corn, 

*  I  Kings  XX,  3S,  41,  31.     2  do.  iv.  23.  t  ^  K'SS**)  vi.  3 — A- 


J  82  LECTURES  ON  [lect.  xvi.. 

honey,  or  dried  fruits.*'*  Their  dress  was  plain  and  coarse, 
tied  about  with  a  leathern  girdle.f  Wealth  had  no 
temptation  for  them  ;  therefore  Elisha  not  only  refused 
Naaman's  presents,  but  severely  punished  his  servant 
Gehazi  for  clandestinely  obtaining  a  small  share  of  them.  J 
This  recluse,  abstemious  life,  and  mean  apparel,  sometimes 
exposed  them  to  contempt  among  the  gay  and  the  court- 
ly* Perhaps  it  was  the  singular  dress  and  appearance  of 
Elisha,  which  occasioned  the  impious  scoffs  of  the  chil- 
dren at  Bethel.  II  But  in  general  the  prophets  were  re- 
garded with  liigh  esteem  and  veneration  by  the  wise  and 
good,  and  even  by  persons  of  the  first  rank  in  the  state§. 
The  ends,  for  which  God  raised  up  these  extraordina- 
ry ministers,  were  very  important.  They  were  usually 
sent  to  Israel  on  urgent  occasions.  Their  errand  was 
to  instruct  an  ignorant,  to  rouse  a  stupid,  to  recal  a 
backsliding,  or  to  reanimate  a  desponding  nation.  For 
these  purposes  they  presented  to  the  people  the  noblest 
views  of  God  and  religion,  the  most  pathetic  incitements 
to  repentance  and  virtue,  the  most  pointed  reproofs  of 
idolatry  and  wickedness,  the  most  lively  admonitions  cf 
impending  judgments,  accompanied  in  many  instances 
with  plain  and  bold  predictions  of  future  events.  These 
several  particulars  are  admirably  exemplified  in  the  pro- 
phetic parts  of  the  Old  Testament.  These  occasional  ad- 
dresses of  inspired  messengers  comported  at  once  with 
the  extraordinary  nature  of  the  Jewish  economy,  and 
with  the  peculiar  genius  and  circumstances  of  the  Hebrew 
nation.  As  that  economy  was  professedly  derived  from 
and  administered  by  Jehovah,  and  intended  to  preserve 
the  purity  of  his  worship  among  a  people  strongly 
tempted  and  inclined  to  idolatry  ;  it   was  suitable  and 

*  a  Kings  iv.  9;       fiDo.i4.     ^  3  Po.  v.  ij.    IJaDo.ixii.    §  1  Do.  xviii. -. 


LECT.  XVI.]  JEWISH  ANTIQUITIES.  183 

even  necessary  that  this  singular  institution  should  be 
frequently  enforced  by  extraordinary  means,  and  particu- 
larly by  teachers  supernaturally  endowed  and  attested. 
The  ordinary  ministers  of  religion  were  so  much  occupi- 
ed, and  often  so  much  dazzled  with  external  ceremonies, 
as  to  be  unfitted  for  duly  perceiving  and  explaining  their 
moral  and  spiritual  import.  They  likewise  frequently 
participated  and  even  abetted  the  national  apostacy.  la 
periods  so  critical,  the  function  of  prophets  was  highly 
expedient.  Their  subhme  and  zealous  discourses  tend- 
ed to  stop  the  spreading  contagion,  and  to  restore  the  true 
knowledge  and  observance  of  the  divine  laws.  Their  pre- 
dictions of  futurity  were  also  adapted  to  many  valuable 
ends,  which  perhaps  have  not  been  sufficiently  noticed. 
That  you  may  duly  appretiate  them,  the  following  par- 
ticulars solicit  your  attention. 

I.  The  credit  of  pagan  idolatry  was  greatly  promoted 
by  pretended  oracles  and  divinations.  Many  of  the  vo- 
taries of  heathen  gods  professed  to  derive  from  their  in- 
spiration a  knowledge  of  future  contingences.  All  these 
idolatrous  arts  and  pretences  were  severely  prohibited  in 
the  Mosaic  law.  "  Thou  shalt  not,'*  says  Jehovah  to  Is- 
rael, "  do  after  the  abominations  of  those  nations ;  there 
shall  not  be  found  among  you  any  one,  that  useth  divina- 
tion, or  an  observer  of  times,  or  an  enchanter,  or  a  charm- 
er, or  a  consulter  with  familiar  spirits,  or  a  wizard,  or  a 
necromancer ;  for  all  that  do  these  things  are  an  abomi- 
nation to  Jehovah."*  But  while  God  interdicted  these 
heathen  arts  among  his  own  people,  he  signally  triumph- 
ed over  them  by  enduing  many  of  his  prophets  with  those 
very  powers,  to  which  the  pagan  diviners  falsely  pretend- 
ed.    Thus  he  destroyed  idolatry  with  its  own  weapons. 

*  Deut.  sviii.  9,  iz. 


i84  LECTURES  ON  [lect.  xvi., 

For  the  superiority  or  rather  contrast  of  the  Hebrew  ora- 
cle and  prophecies  to  those  of  paganism  was  so  con- 
spicuous, as  to  give  the  former  a  glorious  victory  over 
the  latter.  We  have  formerly  specified  some  circumstanc- 
es attending  the  Jewish  oracle,  which  precluded  the 
possibility  of  deception.  But  a  distinct  comparison  of 
these  circumstances  with  those  of  the  heathen  oracles 
v/ill  greatly  confirm  the  point  now  before  us.  The  Jew- 
ish high  priest  consulted  the  divine  oracle  only  by  the  di- 
rection,'and  in  the  presence  of  the  civil  magistrate,  who 
distinctly  heard  the  answer  given.  This  circumstance 
alone  must  have  prevented  or  detected  any  priestcraft. 
The  oracle  was  likewise  accessible  on  every  important 
occasion  ;  VA'hereas  the  oracles  of  anrient  Greece  could  be 
consulted  only  on  a  few  stated  days  of  one  particular 
month  in  the  year;  which  gave  the  priests  a  fine  oppor- 
tunity of  anticipating  the  questions  to  be  asked,  and  of 
fabricating  skilful  replies.  The  consultation  of  these  or- 
acles was  very  expensive  to  inquirers,  and  very  lucrative 
to  the  priests ;  but  that  of  the  Hebrews  was  totally  free 
from  this  suspicious  and  corrupting  appendage.  The 
latter  was  also  free  from  that  awful  machinery^  which  at- 
tended the  former,  and  which  gave  them  such  power  to 
terrify  and  delude  the  imaginations  of  those,  who  con- 
sulted them.  The  response  of  the  divine  oracle  was  al- 
ways delivered  in  ^Kc//^/(?  and  unequivocal  words  ;  but  the 
Grecian  oracles  gave  their  answers  by  dream?,  by  flights 
of  birds,  by  entrails  of  beasts,  by  throwing  dice,  &c. 
The  oracle  of  Apollo  indeed  returned  verbal  answers,  but 
so  ambiguous,  as  to  admit  of  very  difierent  applications. 
Two,  of  these  answers  are  specified  by  Herodotus ;  which 
I  will  give  you  in  the  words  of  Dr.  Priestly — "  When 
the  Lacedemonians  inquired  of  the  oracle  whether  they 


LECT.  XVI.]         JEWISH  ANTIQUITIES.  185 

should  succeed  in  their  attempt  to  conquer  all  Arcadia, 
it  was  answered,  they  should  not,  but  that  he  would  give 
them  Tegea,  which  was  very  fruitful,  and  which  they 
should  measure  with  a  line.  On  this  they  had  no  doubt 
but  that  they  should  gain  the  possession  of  it ;  but  being 
defeated  in  battle,  many  of  :hem  were  made  prisoners, 
and  compelled  to  till  the  ground  for  their  conquerors ;  ia 
doing  which  they  used  a  line  to  measure  it ;  which  was 
deemed  a  fulfilment  of  the  oriicle.  Again,  when  Crcesus 
consulted  the  same  oracle,  on  his  engaging  in  a  war  with 
Cyrus,  he  received  for  answer,  that  he  should  overturn 
a  great  empire,  and  that  the  Persians  would  not  conquer 
him,  until  they  had  a  mule  for  their  prince.  Being  con- 
quered, and  losing  his  empire,  he  upbraided  the  ora- 
cle for  deceiving  him,  but  was  answered,  that  the  em- 
pire, which  he  was  to  overturn,  was  his  ov^'n,  and  that 
Cyrus,  being  descended  from  a  Persian  father,  and  a  Medi- 
an mother,  was  the  mule  intended  by  the  oracle.'*  How 
contrary  to  these  delusive  responses  were  the  predictions 
uttered  by  the  oracles  and  prophets  of  Jehovah  !  All  the 
communications  of  God  to  Abraham,  to  Moses,  to  David, 
and  others,  had  a  plain  and  certain  meaning.  The  pre- 
diction of  the  angel  to  Hagar,  that  her  son  Ishmael 
"  should  be  a  wild  man,  that  his  hand  would  be  against 
every  man,  and  every  man's  hand  against  him,'*  is  not 
only  perfectly  clear,  but  has  been  accurately  fulfilled  in 
the  Arabs,  the  posterity  of  Ishmael,  from  their  first  ex- 
istence  to  this  day.  Indeed  the  future  destinies  of  all  the 
surrounding  nations  were  plainly  specified  by  the  He- 
brew prophets  ;  for  instance,  the  destruction  of  the  E- 
gyptians,  the  Tyrians,  and  the  Babylonians.  Many  par- 
ticulars in  the  catastrophe  of  each  of  these  nations  are 

minutely  foretold  ;  some  of  which  have  been  recently  ac- 

Z 


xS6  Lectures  on  [lect.  xvi., 

complished  ;  which  renders  it  impossible  that  the  predic- 
tions should  have  been  fabricated  after  the  events.  Oth- 
er prophecies  related  to  things,  which  were  to  happen 
during  the  life  of  the  prophets ;  the  exact  fulfilment  of 
v^'hich  confirmed  the  faith  of  the  people  in  their  divine 
mission,  and  gave  a  sacred  force  to  their  excellent  in- 
structions and  exhortations ;  while  the  accomplishment 
of  distant  events  in  the  manner  and  season  predicted  gave 
a  new  and  perpetually  increasing  evidence  to  the  Jew- 
ish religion,  and  thus  contributed  to  the  grand  design  of 
that  institution.  Such  a  series  of  prophecy,  thus  veri- 
fied in  the  revolutions  of  empires,  especially  in  the 
dreadful  punishment  of  heathen  nations  for  their  wick- 
ed idolatry,  and  of  the  Hebrews  themselves  for  their 
apostacy  from  the  true  God,  was  admirably  fitted  to  im- 
press that  people  with  comprehensive  views  of  the  knowl- 
edge, power,  and  universal  dominion  of  Jehovah,  of  his 
infinite  superiority  to  the  gods  of  the  heathen,  of  the 
vanity,  guilt  and  danger  of  all  idolatrous  worship,  and 
of  their  high  obligations  both  in  duty  and  interest  to  ad- 
here closely  to  the  principles  and  practice  of  their  divine 
religion.  While  the  ministry  of  the  prophets  thus  con- 
tributed to  enforce  and  keep  alive  the  religion  of  Moses  j 
we  must  add 

2.  That  it  constantly  pointed  the  public  views  and 
hopes  to  the  future  kingdom  of  the  Messiah,  and  thus 
tended  to  prepare  the  Hebrew  church  and  the  surround- 
ing world  for  his  appearance.  We  have  observed  on  for- 
mer occasions  that  the  Jewish  dispensation  is  a  sym- 
bolical and  preparatory  scheme,  advancing  in  clear- 
ness and  lustre  by  slow  degrees  towards  perfection.  As 
mankind  immediately  after  the  first  transgression  were  at 
once  in  a  state  of  infancy  and  of  guilt,   some  prediction 


LECT.  XVI.]        JEWISH  ANTTIQUITIEIS.  187 

or  promise  suited  to  this  two  fold  state,  was  necessary 
both  to  encourage  their  repentance,  and  to  direct  their 
conduct.  In  other  words,  they  needed  a  prophetic; 
scheme  of  revelation.  Accordingly  a  hint  of  the  future 
victorious  seed  of  the  woman  was  then  communicated  ; 
a  hint  sufficient  to  sooth  their  fears,  to  revive  their 
hopes,  and  thus  animate  their  obedience.  But  the  whole 
plan  of  redemption  was  not  then  unfolded,  because  it 
would  have  confounded  their  feeble  minds  ;  and  because 
the  gradual  progress  of  evangelical  light,  like  the  ad- 
vance of  natural  day  from  the  obscure  dawn  to  meridian 
splendor,  best  suited  the  intellectual  eye,  and  prepar- 
ed it  by  gentle  degrees  for  still  brighter  discoveries.  A- 
greeably  that  dawn  of  gospel  truth,  which  glimmered  on 
our  first  parents,  slowly  ascended  towards  perfect  day  by 
a  long  series  of  prophetic  illuminations,  fitted  to  the  sev- 
eral periods,  in  which  they  v/ere  dispensed.  Each  step 
in  the  series  prepared  mankind  for  the  next ;  and  the 
whole  system  of  predictions  respecting  the  future  Messi- 
ah tended  to  keep  alive  a  general  expectation  of  his  com- 
ing, to  support  the  faith  and  hope  of  good  men  under 
the  greatest  discouragements,  and  to  prepare  the  world 
for  a  due  reception  of  him,  when  he  actually  came.  It 
instructed  the  Jews  that  their  religious  economy  was  de- 
signed to  be  only  temporary  ;  that  it  constantly  pointed 
to,  and  must  in  due  time  be  lost  or  rather  consummated 
in  a  more  perfect  dispensation.  It  connected  and  har- 
monized the  Old  Testament  and  the  New,  by  showing 
that  one  great  plan  was  steadily  pursued  in  both  ;  that  the 
prophecies  of  the  one,  and  the  doctrines  of  tlie  other 
centered  in  the  same  glorious  object ;  and  consequently 
that  both  were  the  olfspring  of  one  all  comprehending 
Mind.      It  tended  to  remove  or  prevent  those  prejudi- 


i88  LECTURES  ON  [lect,  xvi. 

ce5,  which  a  poor  and  suffering  Messiah  would  be  apt 
to  create,  by  showing  that  these  humiliating  circumstan- 
ces of  his  appointment  were  expressly  foretold  by  the 
prophets,  and  formed  an  eminent  part  of  the  divine 
scheme.  It  was  also  fitted  to  hold  up  in  a  striking  view 
the  guilt  and  danger  of  rejecting  this  illustrious  Person, 
and  thereby  counteracting  the  great  and  merciful  plan, 
which  the  Deity  had  been  unfolding  and  prosecuting 
from  the  first  age  of  the  world.  In  fine,  this  long  scene 
of  prophecy  gives  a  wonderful  attestation  and  solem- 
nity to  the  divine  mission  of  Christ.  It  presents  him  to 
view  as  that  extraordinary  Deliverer,  Teacher,  and 
King,  to  whom  all  the  previous  revelations  and  works 
of  Jehovah  were  directed,  and  in  whom  a  thousand  mi- 
nute circumstances  and  glorious  characters  pointed  out 
in  antient  predictions,  were  exactly  fulfilled.  This  ex* 
act  fulfilment  affords  a  distinct,  accumulated,  and  most 
convincing  evidence,  that  Jesus  is  the  promised  Savior, 
and  that  his  rehgion  as  taught  by  himself  and  his  chosen 
ministers,  is  true  and  divine.  To  make  way  for  this  spe- 
cies of  evidence,  was  one  design  of  infinite  wisdom  in 
postponing  the  Messiah's  appearance  for  several  thou- 
sand years  after  the  fall  of  man  and  the  first  notice  of  a 
Savior.  So  long  a  delay  has  appeared  to  many  an 
unfathomable  mystery.  But  when  we  consider,  that 
the  christian  religion  was  intended  to  be  the  last  and 
most  perfect  revelation  of  God  to  man,  that  the  ob- 
ligation and  efi^icacy  of  it  were  designed  to  be  univer- 
sal j  was  it  not  highly  expedient,  that  the  evidence  of 
this  system  should  be  so  various  and  multiplied,  as  to 
suit  every  human  being,  to  whom  it  was  offered  ?  Was 
it  not  important  that  this  evidence  should  have  no 
defect  in  it,  which  might  furnish  some  persons  with  a  plea 


I.ECT.  XVI.]         JEWISH  ANTIQUITIES.  189 

for  rejecting  it  ?  Was  it  not  very  proper  and  advanta- 
geous, that  such  a  religion  should  be  attested  by  a  grand 
apparatus  of  prophecy,  going  before  it,  and  conspicuous- 
ly verified  in  it  ?  Is  there  not  something  peculiarly  strik- 
ing and  satisfactory  in  this  testimony  ?  But  to  give  an 
opening  for  this,  it  was  requisite  that  the  publication  of 
this  system  should  be  long  delayed. 

In  every  view  then  we  see  the  wisdom  of  God  in  rais- 
ing up  to  the  Hebrew  church  a  succession  of  Prophets  ; 
whose  messages  not  only  instructed  the  antient  Jews, 
but  were  fitted  to  communicate  the  most  valuable,  exten- 
sive, and  lasting  benefit  to  the  world. 


igo  LECTURES  ON  ftECT.  xvii 

LECTURE  XVII. 

Inquiries   and  chjections  relative  to    the   Hebrew  prophets  answer' 
ed.      The  manner  in  which  God  revealed  to  them  his  will. 

V^UR  last  lecture  was  occupied  with  the  antient 
Hebrew  prophets.  It  divided  them  into  two  grades  viz. 
those  who  were  divinely  inspired  with  the  knowledge  of 
secret  and  future  things,  and  commissioned  to  pubHsh 
them  to  others ;  and  those  in  general,  who  were  eminent- 
ly devoted  to  sacred  studies  and  exercises.  We  read  of 
schools  or  seminaries,  composed  of  persons  of  the  latter 
description,  who  are  styled  sons  of  the  prophets.  From 
these  pious  nurseries  God  usually  chose  the  subjects  of 
his  extraordinary  influence,  or  the  inspired  messengers  of 
his  will.  The  addresses  and  predictions  of  these  holy 
men  were  of  admirable  use  to  explain  and  keep  alive  the 
religion  of  Moses,  and  to  prepare  mankind  for  the  more 
perfect  dispensation  of  the  Messiah.  The  wonderful  ful- 
filment of  so  many  Old  Testament  prophecies  in  Jesus  of 
Nazereth,  affords  a  distinct  and  most  satisfactory  evidence, 
that  he  is  the  promised  Savior  of  the  world. 

We  will  finish  our  account  of  the  Jewish  prophets  by 
;inswering  some  questions,  and  removing  some  difficulties, 
which  have  been  raised  on  this  subject. 

L  It  is  natural  to  inquire,  what  qualifications  were  ne- 
cessary in  this  distinguished  order  of  men  ?  Or  what  was 
prerequisite  to  a  man's  receiving  the  prophetic  inspira- 
tion ?  We  answer,  the  first  and  leading  qualification  was 
a  holy  character.  As  this  is  the  uniform  sentiment  of 
Jewish  writers,  so  it  is  confirmed  by  the  history  and  lives 
of  the  antient  prophets,  and  by  the  express  testimony 
of  St.  Peter,  "  that  holy  men  of  God  spake  as  they 


LECT.xvii.]  JEWISH   ANTIQUITIES.  .191 

were  moved  by  the  Holy  Ghost."  Though  we  meet 
with  some  instances  of  wicked  men,  to  whom  God,  on 
special  occasions  imparted  his  secret  counsels,  such  as 
the  covetous  Balaam,  and  the  idolatrous  kings,  Pharaoh 
Abimelech,  and  Nebuchadnezzar  ;  yet  we  presume,  that 
none  but  good  men  were  statedly  honored  with  these  di- 
vine communications  ;  and  especially  that  none  but  such 
were  employed  as  penmen  of  the  sacred  v/ritings.  The 
declaration  therefore  of  Peter  will  doubtless  apply  to  all 
the  prophetic  writers  of  the  Old  Testament.  They  were 
all  men  of  real  and  exemplary  holiness.  The  importance 
of  personal  piety  and  virtue  in  the  extraordinary  minis- 
ters of  Jehovah  will  account  for  his  withdrawing  the  spir- 
it of  prophecy  from  the  Hebrew  nation  in  the  latter  stag- 
es of  their  polity,  than  is,  from  Malachi  to  Christ ;  be- 
cause during  this  period  their  rdigious  and  moral  state 
was  universally  corrupt. 

The  transient  vouchsafement  of  this  spirit  to  bad  men, 
while  it  answered  some  special  purpose  of  divine  wisdom, 
admirably  displayed  the  sovereignty  of  God  in  using  the 
most  unlikely  and  wicked  instruments  to  serve  his  own 
designs,  in  constraining  even  his  enemies  to  utter  those 
truths  and  predictions,  which  promoted  his  honor  and  in- 
terest, and  sealed  their  own  condemnation  and  ruin.  It 
magnified  his  unsearchable  wisdom,  holiness,  and  power 
in  compelling  the  most  unhallowed  lips  to  pronounce  his 
pure  messages  without  the  least  adulteration,  yea,  with 
astonishing  energy  and  sublimity.  It  enforced  in  the 
most  striking  manner  the  essential  distinction  between 
splendid  and  even  miraculous  gifts,  and  sanctifying  grace  j 
between  the  occasional  effusions  of  a  prophetic  spirit, 
and  the  genuine  workings  of  human  depravity.  These 
lessons  are  forcibly  taught  by  the  history  of  Balaam, 


192  LECTURES  ON  [lect.  xvir. 

whom  we  recently  mentioned.  This  noted  magician  had 
been  allured  by  Balak,  king  of  Moab,  to  come  to  him, 
with  a  view  to  curse  Israel,  who  then  lay  encamped  on 
his  borders.  The  heathen  nations  believed  that  prophets 
or  diviners  could,  by  religious  charms  or  ceremonies,  de- 
coy from  their  enemies  their  tutelar  deities,  engage  the 
celestial  powers  against  them,  and  thus  insure  their  des- 
truction. Thus  Homer  represents  the  capture  of  Troy 
as  depending  on  the  removal  from  that  city  of  the  sacred 
image  of  Minerva.  The  pagans,  previously  to  a  military 
engagement,  usually  employed  a  priest  to  pronounce,  at 
the  head  of  the  army,  a  solemn  imprecation  against  the 
adverse  power.  But  though  Balaam  was  invited  and  ful- 
ly inclined  to  perform  this  office  against  Israel ;  infinite 
goodness,  power,  and  wisdom  turned  the  curse  into  a 
blessing,  by  forcing  this  malignant  enemy  of  his  people 
to  announce,  in  the  most  lofty  strains,  their  present  and 
future  glory,  the  triumphs  of  their  divine  Leader  and  fu- 
ture Messiah,  and  the  signal  destruction  of  his  and  their 
adversaries.  We  see,  in  this  and  similar  instances,  the 
singular  beauty  of  the  divine  conduct  ;  which,  by  thus 
inspiring  and  controlling  the  minds  of  sinful  men,  turned 
their  counsels  into  foolishness,  and  made  their  wrath  and 
wickedness  subservient  to  his  praise.  But  to  return  ;  as 
true  piety  was  the  first  prerequisite  in  a  stated  prophet  of 
Jehovah  ;  so  in  the  next  place — 

The  mind  of  the  prophet  must  be  in  a  serene  and  com- 
posed frame,  in  order  to  its  receiving  the  spirit  of  inspi- 
ration. The  Jewish  doctors  tell  us  that  a  mind  loaded 
with  fresh  guilt,  oppressed  with  sorrow,  or  disturbed 
with  passion,  could  not  duly  receive  and  exercise  this 
heavenly  gift.  Accordingly,  when  David,  in  his  peni- 
tential Psalm  after  the  affair  of  Uriah,  prays   that  the 


LECT.X7n.]  JEWISH  ANTIQUITIES.  .193 

"  holy  spirit  might  be  restored  to  him,"  that  God  would 
give  him  "joy  and  gladness  and  a  free  spirit ;"  the  He- 
brew cammentators  understand  by  these  expressions 
that  prophetic  spirit,  which  his  guilt  and  distress  of  mind 
had  banished,  and  that»  peaceful  and  cheerful  frame, 
which  would  invite  its  return.  To  prove  that  passion 
unfitted  the  mind  for  the  prophetic  impulse,  they  plead 
the  story  of  Elisha  -,  who  being  requested  by  the  three 
kings,  of  Judah,  Israel,  and  Edom  to  inquire  of  God  for 
them  in  their  distress  for  water  during  a  military  expedi- 
tion, was  transported  with  pious  indignation  against  the 
wicked  king  of  Israel  ;  but  being  willing  to  oblige  the 
good  king  of  Judah,  called  for  a  minstrel  or  musician, 
for  the  apparent  purpose  of  calming  his  passion,  and  thus 
preparing  him  for  the  spirit  of  inspiration.  Accordingly, 
while  the  minstrel  played,  we  are  told  "  the  hand  of  the 
Lord  came  upon  him."  This  intimates  one  important 
reas  on  why  the  prophets  and  their  pupils  cultivated  sa- 
cred music  ;  and  also  why  those  who  composed  and  s'ang 
divine  hymns  are  sometimes  styled  prophets  ;  viz.  be- 
cause in  many  cases  this  heavenly  art  was  not  only 
assisted  by,  but  wonderfully  fitted  persons  for  celes- 
tial communications.  I  will  just  add,  as  the  nature 
of  harmony  and  of  man  is  still  the  same,  sacred  melody 
is  justly  esteemed  a  noble  employment,  an  excellent 
mean  of  composing  and  elevating  the  pious  m.ind,  and  of 
fitting  it  for  that  communion  with  Deity,  which  all  his 
children  are  warranted  to  seek.  This  train  of  thought 
introduces  a 

II.  Question.  In  what  manner  did  God  reveal  his  coun- 
sels to  the  prophets  ?  To  prepare  us  tor  a  satisfactory  an« 
swer  to  this  inquiry,  I  must  observe 

1.  That  the  infinite  Being,  the  Father  of  our  spirits, 

A  a 


1(^4  LECTURES  ON  [lect.  xvii. 

can  certainly  converse  with  his  rational  creatures  in  such 
a  manner,  as  to  assure  them  that  He  speaks  or  holds  in- 
tercourse with  them.  To  deny  this  is  to  make  the  all- 
perfect  Being  more  deficient  than  the  weakest  of  his  in- 
telligent offspring. 

2.  We  cannot  determine  ^priori  what  mode  of  com- 
munication in  any  given  instance  is  most  worthy  of  God, 
and  best  suited  to  the  ends  of  his  wisdom  and  goodness. 
Yet 

3.  We  can  clearly  perceive  that  different  modes  may 
be  best  adapted  to  different  persons,  circumstances,  and 
designs,  and  especially  to  the  different  periods  of  the 
church  and  the  world.  Let  us  apply  these  general  re- 
marks to  the  subject  before  us.  The  writer  to  the  He- 
brews says,  that  God  spake  to  and  by  the  prophets  not 
only  "  at  sundry  times,'*  but  "  in  divers  manners  ;'*  that 
is,  he  spake  by  dreams,  visions,  inspirations,  voices,  and 
the  ministry  of  angels. 

First,  by  d?-ea?ns.  We  often  read  that  "  God  came 
or  spake  to  such  a  one  in  a  dream.''  Natural  or  com- 
mon dreams  are  among  the  wonders  of  the  human  con- 
stitution. They  seem  to  indicate  the  active  nature  of 
our  minds,  and  perhaps  their  capacity  of  lively  perception 
and  feeling  without  the  aid  of  bodily  organs.  At  the 
same  time  they  evidently  grow  out  of  materials  already 
deposited  in  our  memories,  and  receive  their  complexion 
either  from  the  present  temperament  of  our  bodies,  or  the 
favorite  employment  of  our  waking  hours.  It  is  there- 
fore by  no  means  unphilosophical  to  suppose  that  the  om- 
nipresent spirit  may  sometimes  have  peculiar  access  to  the 
spirits  of  men,  when  the  gross  medium  of  sense  being  laid 
aside,  the  mind  seems  peculiarly  open  to  spiritual  and  di- 
vine intercourse.      Such  communications  may  have  been 


LECT.  XVII.]  JEWISH  ANTIQUITIES.  195 

eminently  proper  and  expedient  in  the  early  ages,  when 
reason  was  but  little  cultivated  ;  when  a  standing  exter- 
nal revelation  was  comparatively  very  imperfect ;  when 
the  heathen  and  even  Jewish  world  superstitiously  re- 
garded common  dreams,  as  prognostics  of  future  events  ; 
and  when  false  prophets  and  soothsayers  pretended  from 
this  source  to  receive  and  announce  the  divine  will.  In 
such  a  state  of  things  it  was  evidently  worthy  of  God  to 
crush  these  pretenders  with  their  own  weapons,  by  some- 
times conveying  that  supernatural  information  in  dreams, 
of  which  they  vainly  boasted.  It  was  worthy  of  the 
Supreme  Ruler  to  assert  his  exclusive  and  sovereign  em- 
pire over  men's  thoughts,  both  sleeping  and  waking,  and 
occasionally  to  use  both  as  means  of  publishing  and  ac- 
complishing his  will.     This  leads  us  to  the 

Second  ?node  of  divine  revelation  to  the  prophets,  viz. 
by  'visions.     These,  considered  as  distinct  from  dreams, 
denote  representations  made  to  their  imaginations,  when 
awake.     If  the  force  of  bodily  disease  or  mental  delirium 
can  paint  on  the  waking  fancy  a  lively  image  of  persons 
and  things  not  present  or  real ;  much  more  can  omnipotence 
produce  the  same  eifect ;  and  perfect  wisdom  and  good- 
ness may  well  produce  it  for  some  great  and  beneficent 
purpose.      Of  this  kind  was  St.  Peter's  vision  of  a  large 
vessel  filled  with  all  kinds  of  animals,  clean  and  unclean, 
accompanied  with  a  divine  injunction  to  make  a  free  use 
of  any  which  he  chose.*     This  vision,  with  its  manifest 
import,  prepared  him  for  the  benevolent  ofHce  of  freely 
conversing  with,  and  preaching  to  the  uncircumcised  gen- 
tiles,whom  before  he  had  viewed  as  unclean.      Such  too 
was  probably  Paul's  vision  of  the  third  heavens  ;t  though 
he  himself  could  not  tell  whether  celestial  objects  were 

*  Acts  X.  9.  lOj  ;  2  Co'.-.  xii.  1,  2,  :,. 


196  LECTURES  ON  [lect.  xvn. 

brought  do\Tn  to  his  imagination,  or  whether  his  soul 
were  for  a  time  really  caught  up  from  his  body  to  the  heav- 
enly regions.  By  the  way,  this  uncertainty  of  our  apos- 
tle, as  a  learned  writer  observes,  does  not  accord  with  the 
material  scheme  ;  for  it  evidently  implies  that  Paul  viewed 
the  soul  as  capable  not  only  of  existing,  but  of  conversing 
with  the  celestial  world  separately  from  the  body.  I  must 
add  that  visions  in  the  style  of  scripture  intend  not  only 
images  presented  to  the  fancy,  but  real  supernatural  ex- 
hibitions to  the  senses.  Thus  the  appearance  of  an  an- 
gel to  Zacheriah  in  the  temple  is  called  a  vision.  Finally, 
this  term  is  indefinitely  applied  to  any  kind  of  supernatu- 
ral communication.  If  a  well  known  human  voice  convey 
truth  to  our  ears,  we  have  a  mental  vision  or  knowledge 
of  the  truth  imparted,  and  of  the  person  speaking,  even 
if  we  see  no  sensible  appearance.  The  application  is 
easy. 

But  here  an  important  question  arises — How  could  the 
prophets  certainly  distinguish  miracles,  visions,  and  dreams 
from  such  as  were  common,  enthusiastic  or  delusive  ?  To 
this  Jewish  and  Christian  writers  have  given  several  an- 
swers. They  tell  us  that  divine  manifestations  were  dis- 
tinguished by  something  extraordinary  in  the  splendor  of 
the  appearance,  in  the  strength  of  the  representation,  or 
in  the  impression  made  on  the  percipient.  They  inform 
us  that  during  this  divine  intercourse  the  prophet  was  in 
the  calm  and  full  possession  of  his  faculties  ;  whereas 
fanatical  or  pagan  inspirations  threw  the  subject  into  rav- 
ing distraction.  They  also  tell  us  that  the  matters  commu- 
nicated by  divine  visions  were  always  weighty  and  inter- 
esting, worthy  of  God,  and  highly  important  to  man. 
But  though  revelations  from  God  were  probably  attend- 
ed with  these  circumitances,  we  cannot  either  from  scrip- 


LECT.  xvii.l         JEWISH  ANTIQUITIES.  197 

ture  or  reason  certainly  determine  how  the  prophets  were 
assured  of  their  divine  original.  But  we  know  that  as 
the  Deity  was  able  to  give  them  full  evidence  of  this,  so 
he  undoubtedly  gave  it  ;  otherwise  they  would  not  have 
been  obliged  to  receive  and  act  upon  such  revelations. 
Certainly  Abraham,  for  instance,  would  not  have  felt 
himself  either  warranted  or  inclined  to  offer  his  only  son 
as  a  sacrifice,  had  he  not  received  irresistable  evidence 
that  this  action  was  commanded  by  Jehovah.  He  must 
have  had  much  stronger  assurance  of  this,  than  he  could 
have  that  the  action  required  was  in  present  circumstanc- 
es evil  ;  otherwise  he  never  would  nor  ought  to  have 
complied.  This  patriarch  had  been  previously  and  fully 
acquainted  with  God's  peculiar  mode  of  conversing  with 
him  ;  which  precluded  the  possibility  of  deception.  Sim- 
ilar observations  might  be  made  on  other  divine  coramu« 
nicaiions. 

But  here  another  great  question  arises — How  could 
those,  to  whom  the  prophets  delivered  their  messages, 
be  assured  of  their  divine  authority  ?  We  answer,  if  a 
professed  prophet  announced  any  doctrine,  or  precept, 
which  contradicted  either  sound  reason,  or  the  standing 
revelation  of  God's  will,  he  was  to  be  rejected  and  pun- 
ished as  an  impious  impostor,  even  though  he  confirmed 
his  message  by  seeming  miracles.  The  law  of  Moses  ex- 
pressly dooms  to  death  any  pretender  to  inspiration,  who 
should  even  perform  wonders,  if  he  did  them  to  support 
idolatry,  or  to  entice  the  people  from  the  true  God.* 
But  if  a  prophet  delivered  nothing  repugnant  to  the  law 
of  nature  or  of  Moses,  his  divine  mission  might  be  satis- 
factorily proved  to  others— First,  by  his  personal  and 
exemplary  holiness.     This  would  forbid  the  supposition 

•  Deut.  xiii,  i,  5, 


198  LECTURES  ON  fLECT.  xvii. 

of  his  falsely  and  blasphemously  pretending  to  communi- 
cations from  God — Second,  by  the  testimony  of  un- 
doubted prophets  in  his  favor.  Thus  Moses  gave  open 
testimony  to  Joshua,  and  John  the  Baptist  to  our  Savior 
— Third,  by  evident  miracles.  These  fully  authenticat- 
ed the  divine  mission  of  Moses  and  of  several  succeeding 
prophets — Fourth,  by  sudden  and  extraordinary  judg- 
ments on  such,  as  rejected  his  message.  There  are  sev- 
eral instances  of  this  kind  in  the  sacred  history  ;t  and 
they  were  awful  and  miraculous  attestations  of  those 
prophets  in  whose  behalf,  or  by  whose  request  they  were 
inflicted — Fifth,  by  the  accomplishment  of  his  predic- 
tions. This  is  laid  down  in  the  Jewish  law  as  the  grand 
criterion  of  a  true  prophet ;  and  this  signature  in  fact  at- 
tended all  the  prophetic  writers  of  the  Old  Testament. 
We  grant  that  the  prediction  of  Jonah  respecting  the 
destruction  of  Nineveh  in  forty  days,  was  not  literally 
verified.  The  reason  was,  this  prediction,  like  all  other 
threatnings  of  evil,  was  conditional,  and  was  thus  under- 
stood by  the  Ninevites.  It  implied  that  they  should  be 
destroyed,  if  they  persisted  in  wickedness,  or  if  speedy 
repentance  did  not  avert  the  threatened  doom.  This  is 
the  true  import  of  prophetic  denunciations,  when  address- 
ed to  the  offending  party.  They  leave  room  for,  and 
contain  a  rouzing  call  to  amendment ;  but  if  this  be  not 
effected,  the  predicted  punishment  will  fully  take  place. 

Having  attended  to  the  two  first  methods  of  divine 
manifestation  to  the  prophets,  viz.  by  dreams  and  vis- 
ions, we  will  close  with  briefly  noticing  the 

Third  mode,  viz.  by  inspiration,  or  a  suggestion  of  ideas 
to  the  understanding,  without  such  representations  to  the 
fancy,  as   the  former  methods  imply.     Maimonides,  one 

f  I  Kings  xiii.  I,  6.         a  Kings  i.  9, 12. 


LECT.  xvn.J         JEWISH  ANTIQUITIES.  J99 

of  the  most  rational  and  learned  of  the  Jewish  doctors, 
explains  this  inspiration  to  be  a  divine  impulse,  enabling 
and  urging  the  subject  of  it  to  utter  psalms  and  hymns, 
or  useful  moral  precepts,  or  matters  civil,  sacred  and  di- 
vine ;  and  that  while  he  is  awake,  and  has  the  ordinary 
use  and  vigor  of  his  senses.  Such  was  the  inspiration  of 
Zacharias  and  Elizabeth,  who  on  a  very  interesting  occa- 
sion are  said  to  have  "been  filled  with  the  Holy  Ghost," 
and  to  have  uttered  the  most  sublime  ackowledgments 
or  predictions.*  Such  too  was  the  inspiration  of  the  an- 
tient  prophets  in  general,  who  "  spake  as  they  were  raov- 
by  the  Holy  Ghost."  This  sacred  impulse  was  of  a  calm 
and  gentle  nature,  and  thus  was  clearly  distinguished 
from  the  fanatical  inspiration  of  heathen  diviners.  Vir- 
gil in  his  sixth  Eneid  represents  the  Sybil,  when  the  pro- 
phetic spirit  seized  her,  as  perfectly  frantic,  as  struggling 
in  vain  to  shake  off  the  deity  that  inspired  her,  and  as  ir- 
resistibly forced  to  utter  his  dictates.!  Lucan  describes 
the  Pythian  prophetess  in  the  same  manner.];  But  the 
prophets  of  the  true  God  were  only  "  moved,"  that 
is,  calmly  influenced  by  his  inspiring  spirit.  This  in- 
fluence, far  from  suspending,  added  vigor  and  elevation  to 
their  own  reason  and  prudence.  ITence  St.  Paul  says, 
"  The  spirits  of  the  prophets  are  subject  to  the  proph- 
ets;" that  is,  true  divine  inspiration  is  so  far  subject  to 
the  sober  reason  of  its  possessor,  that  he  can  wait  for  a 
proper  time  to  deliver  its  dictates  ;  he  can  avoid  those  un- 
seasonable effusions,  which  would  break  in  upon  the  or- 
der and  beauty  of  christian  assemblies. 

This  view  of  the  prophetic  spirit  shows  the  extreme 
unfairness,  malignity,  or  ignorance  of  the  most  celebrat- 

*  Luke  i.  41,  4Z,  67.  &c.  |  Line  47.  &c.  77.  &c. 

i  Lib.  V.  line  142 — 218 


200  LECTURES  ON  [lect.  xvii. 

ed  writers  against  the  Jewish  religion.  Even  men  of  so 
much  ability  and  information,  as  Bolingbroke,  Tiadal, 
and  Voltaire,  have  condescended  to  ridicule  the  Hebrew 
prophets  by  applying  to  them  all  the  extravagances,  in 
which  heathen  poets  have  arrayed  their  Sybils,  their  ma- 
gicians, and  dreamers,  and  thus  holding  them  up  as  jug- 
glers, idiots,  or  madmen.  But  such  representations  can 
excite  no  other  emotions  in  honest  and  well  informed 
minds,  than  pity,  contempt  and  abhorrence.  They  be- 
tray great  ignorance  of  antient  facts  and  manners ;  great 
inattention  to  the  peculiar  reasons,  which  gave  rise  to  ear- 
ly divine  communications ;  an  inveterate  hatred  of  that  re- 
ligious system,  which  these  communications  were  intend- 
to  establish ;  and  a  perverse  resolution  to  batter  down 
this  system  by  every  engine  of  sarcastic  wit,  gross  mis- 
representation, and  cunning  sophistry.  May  Heaven  se- 
cure us  from  ever  employing  or  yielding  to  these  unhal- 
lowed weapons ! 


HECT.  xvin.]       JEWISH  ANTIQUITIES.  20i 

LECTURE  XVIII. 

l'''indication  of  the  character  and  writings  of  the  Hebrew  prophets. 

An  our  last  discourse  we  undertook  to  answer 
some  inquiries   and  objections    relative  to   the  Hebrew 
Prophets.     After  stating  their  requisite  qualifications,  we 
inquired  into  the  manner,  in  which  God  revealed  to  them 
his  will.    We  showed  that  he  did  this  in  various  modes,  by- 
dreams,  by  visions,  and  by  inspiration.    Having  explained 
and  defended  each  of  these  methods,  we  now  proceed  to 
observe  that  'voices  or  audible  words  were  another  medium 
of  divine  communications.      This  was  one  of  the  most  ex- 
cellent and  perfect  kinds  of  revelation.     In  this  manner 
God  revealed  his  law  to  Moses.       He  communicated 
it  to  him  in  a  distinct,  familiar,  yet  majestic  voice.     A- 
greeably  God  is  represented  as  speaking  to  Moses  "  face 
to  face,  and  mouth  to  mouth,  as  a  man  speaketh  to  his 
friend,  even  apparently,  and  not  in  dark  speeches,  or  in 
visions  and  dreams,"  as  he  did  to  other  prophets ;  that 
is,  he  revealed  himself  to  this  favorite  servant  in  the  way 
of  audible,  free,  and  plain  conversation.     Similar  to  this 
was  the  manner,  in  which  the  oracle  delivered  its  decrees, 
viz.  by  an  articulate  voice  from  the  mercy  seat.      The 
Jewish  rabbies,  especially  the  later  ones,  frequently  men- 
tion a  lower  grade  in  this  species  of  revelation,  which 
they  call  Bath  kol^  or  Bet  qiml,  that  is,  the  daughter  of 
the  "ooice,  because  according  to  them,  when  the  oracle 
ceased,  this  came  in  its  room  as  its  daughter  or  succes- 
sor.    Dr.  Lightfoot,  a  great  proficient  in  Jewish  learn- 
ing, explains  this  Bath  kol  by  a  number  of  examples  quot-» 
ed  from  the  talmudists.      But  there  is  reason  to  think, 

Bb 


202  L-ECTURES  ON  [lect.  xviii. 

that  this  pretended  miraculous  voice  was  no  better  than 
the  offspring  of  hilman  superstition.  Dr.  Prideaux  has 
confirmed  this  opinion  by  citing  one  instance  of  this 
boasted  oracle  out  of  n;any  similar  Stories  in  the  rabbin- 
ical writings.  The  passage  he  quotes  is  this.  Two  rab- 
bles, wishing  to  see  the  face  of  a  Babylonish  doctor,  nam- 
ed Samuel,  said  to  each  other,  let  us  consult  and  follow 
the  Bath  kol.  Accordingly,  travelling  near  a  school, 
they  heard  the  voice  of  a  boy  reading  these  wofds  of  scrip- 
ture, "  and  Samuel  died.'*  They  hence  inferred  that 
their  friend  Samuel  at  Babylon  was  dead ;  which  rhey 
afterward  found  to  be  true.  It  hence  appears  that 
their  pretended  voice  from  heaven,  which  was  substitut- 
ed in  the  room  of  the  antfent  oracle,  was  nothing  but 
human  divination,  or  anun warrantable  apphcation  to  the 
^tibject  before  them  of  the  first  words  or  passage  df  scrip- 
ture, which  they  happened  to  hear.  This  superstitious 
inTt^ntron  was  very  similar  to  the  Sortes  Homericx 
;tm'ong  the  Greeks,  and  the  Sortes  Virgilianoe  among  the 
Romans.  These  were  much  used,  especially  after  the  ces- 
sation of  heathen  oracles  on  the  coming  of  Christ. 
Their  prattrce  was  to  take  as  their  oracle,  or  a  sure 
prognostic  of  some  future  event,  the  first  words  of  Ho- 
mer oi"  Virgil,  which  met  their  eye  on  opening  the  book  ; 
just  as  the  Jews,  on  the  failure  of  the  divine  oracle,  sub- 
stituted the  first  wdrds,  especially  from  the  Bible,  which 
met  their  ears.  It  is  therefore  not  improbable  that  the 
heathens  might  copy  this  practice  from  the  Jews,  or  the 
Jews  from  the  heathens ;  and  that  the  christians  in  af- 
ter tioties  borrowed  a  similar  custom  from  both.  It  was 
a  usage  among  christiahs  as  early  as  the  time  of  Austin 
ill  the  fourth  century,  to  employ  the  scriptures  as  an  in- 
strument df  divination.        This  superstition  eminently 


LECT.  xvin.]       JEWISH  ANTIQUITIES.  203 

prevailed  in  the  west  of  Christendom.,  especially  in 
France.  When  a  new  bishop  was  to  be  consecrated,  the 
Bible  was  consulted  respecting  him ;  and  the  words, 
which  were  first  presented  to  the  eye,  decided  his  future 
conduct  and  fate.  The  Normans  carried  this  custom  in- 
to England,  when  they  conquered  that  kingdom.  Your 
minds  will  perhaps  be  entertained  by  one  or  two  authen- 
tic examples  from  the  Enghsh  history.  On  the  conse- 
cration of  William,  the  second  Norman  bishop  of  Nor- 
wich, the  Bible  being  opened,  presented  these  words — 
"  not  this  man,  but  Barabbas  the  robber  j'*'  by  which  it 
was  decided  that  this  bishop  was  not  long  to  continue, 
and  that  a  thief  or  robber  would  soon  succeed  him. 
The  event  corresponded  with  the  decision.  For  Wil- 
liam quickly  died,  and  was  succeeded  by  Herbertus  de 
Lozinga,  who  was  chief  simony  broker  to  the  king,  and 
had  by  money  purchased  of  him  one  abby  for  his  father, 
another  for  himself,  and  had  now  by  the  same  vile  means 
gained  this  diocese.  At  the  consecration  of  this  wretch 
the  passage,  which  first  met  the  eye,  was  that  address  of 
Christ  to  Judas,  when  he  came  to  betray  him  for  money— 
"  Friend,  wherefore  art  thou  come  ?'*  These,  and  the 
former  words  at  the  ordination  of  his  predecessor,  so 
struck  his  conscience,  as  to  produce  a  thorough  repent- 
ance of  his  crimes.  I  have  dwelt  so  long  on  these  fool- 
ish and  wicked  usages  of  pagans,  Jews,  and  Christians, 
to  impress  you  with  the  strong  tendency  of  depraved  hu- 
man nature  to  gross  superstition  j  with  the  eager,  but 
impious  propensity  of  mankind  to  pry  into  future  secrets  ; 
and  their  readiness  to  pervert  the  most  sacred  things  to 
the  m.ost  unlawful  uses,  and  to  employ  one  of  the  worst 
kinds  of  divination,  as  a  part  of  their  most  solemn  acts 
of  religion.     Stupid  ignorace,  joined  with  moral  depravi- 


204  LECTURES  ON  [lect.  xviii. 

ty,  will  easily  account  for  all  the  fooleries  of  the  antient 
world,  and  even  of  nominal  christians,  especially  during 
the  dark  ages  ;    while   the  superior  light  of  knowledge 
and  holiness,  which  sprung  up   at  the  reformation,   ac- 
counts for  the  present  extinction  of  these  absurdities. 
At  the  same  time  the  remarkable  coincidence  of  some  of 
those  superstitious  divinations  with   the  characters  and 
events  concerned  may  lead  us  to  adore  that  righteous  and 
universal    providence,    which  controls   what    we  style 
contingences  j    which  sometimes  prospers  and  thus  con- 
firms men  in  those  arts  of  delusion,  which  they  have  free- 
ly chosen  ;  which  makes  even  the  word  of  God  the  occa- 
sion of  misleading  and  hardening  those,  who  presumptu- 
ously abuse  it ;  and  which  sometimes  overrules  such  wick- 
ed presumption  as  the  mean  of  salutary  correction  and 
repentance.     In  these  and  innumerable  other  instances 
how  just,  how    wonderful  and  glorious  are   the  ways  of 
God  to  men  ! 

Beside  the  modes  of  divine  revelation  already  specified, 
the  Jewish  writers  mention  tbc  mijiistry  of  angels.  But 
this  is  not  properly  distinct  from  the  former  methods  ; 
for  the  same  scriptures,  which  tell  us  that  Moses  receiv- 
ed the  law  from  the  mouth  of  Jehovah,  inform  us  that 
angels  were  employed  in  promulging  it ;  that  is,  these 
ministers  of  God's  court  were  his  mouth  or  organ  on 
this  solemn  occasion.*  The  same  ministring  spirits  were 
probably  the  instrumental  causes  of  those  dreams  and 
visions,  of  those  mental  inspirations  and  external  voices, 
by  which  the  divine  will  was  notified  to  the  several  proph- 
ets. This  doctrine  of  the  agency  of  superior  beings  in  re- 
vealing and  executing  God's  pleasure  here  below  is  beau- 
tifully represented  by  Jacob's  vision  of  "  a  ladder  reach- 

•  Acts,  vii.  53.      Gal.  iii.  19.     Heb.  ii,  z. 


LECT.  XVIII.]       JEWISH  ANTIQUITIES.  205 

ing  from  earth  to  heaven,  with  Jehovah  sittmg  above  it, 
and  his  angels  ascending  and  descending  upon  it.'*  While 
this  ladder  nobly  describes  that  providence,  which  extends 
from  heaven  to  earth,  and  connects  them  together ;  the 
constant  ascent  and  descent  of  the  angels  point  out 
their  unceasing  activity,  and  particularly  their  employ- 
ment in  bringing  down  divine  messages  to  men,  and  car- 
rying up  to  God  an  account  of  their  doings.  It  pecul- 
iarly suited  the  character  and  dignity  of  Jehovah,  as 
King  of  the  Jews,  to  converse  with  them  through  the  me- 
dium of  his  celestial  ministers. 

H.iving  largely  considered  the  manner  of  intercourse 
between  God  and  his  antient  prophets,  I  proceed  in  the 
next  place  to  vindicate  the  character  and  writings  of  these 
holy  men  from  some  of  the  most  plausible  objections  of 
their  adversaries. 

Some  have  represented  the  Hebrew  prophets  as  public 
ince?tdiaries,  who  perpetually  denounced,  and  frequently 
brought  calamities  on  their  country,  merely  on  the  score  of 
religious  opinions.  This  charge  has  no  ground  but  this,  that 
the  prophets  constantly  testified  against  idolatry  both  in 
the  rulers  and  people.  Now  idolatry  in  the  Hebrew  na- 
tion was  high  treason  against  their  own  constitution  and 
King.  It  directly  forfeited  their  territory  and  privileges. 
It  was  an  inlet  to  every  abomination.  It  defeated  the  great 
end,  for  which  that  people  was  selected.  It  was  threat- 
ened in  their  fundamental  laws  with  the  most  destructive 
calamities.  Of  course  the  prophets,  in  boldly  arresting 
this  evil  even  at  the  hazard  of  their  own  lives,  showed 
themselves,  not  the  malignant  disturbers,  but  the  truest 
and  most  disinterested  friends  of  their  country  ;  especial- 
ly as  by  this  conduct  they  executed  the  benevolent  com- 
mission, with  which  Jehovah  had  intrusted  them  j  a  com- 


2o6  LECTURES  ON  [lect.  xviii.- 

mission  intended,  not  to  destroy,  but  if  possible  to  save 
that  people  by  checking  those  crimes,  which  were  preg- 
nant with  ruin. 

This  introduces  a  second  objeciio?!,  which  is,  that  these 
prophets,  instead  of  preaching  against  evident  and  des- 
tructive vices,  and  inculcating  the  several  branches  of 
moral  virtue,  employed  their  main  zeal  in  favor  of  the 
peculiar  sentiments  and  rites  of  the  Mosaic  law,  and  a- 
gainst  every  departure  from  the  national  creed  and  wor- 
ship. We  answer  first,  this  national  faith  and  worship 
were  not  only  established  by  Deity,  but  were  necessary 
to  guard  and  nourish  true  virtue  and  piety.  Second, 
the  antient  Hebrews  were  strongly  tempted  and  inclined 
to  set  aside  these  barriers,  and  to  adopt  the  gross  polythe- 
ism and  consequent  detestable  vices  of  the  surrounding 
world.  Hence  third,  the  prophets  of  Jehovah  were  im- 
pelled both  by  piety  and  patriotism  to  defend  and  enforce 
those  religious  establishments,  on  which  the  worship  and 
honor  of  the  true  God  and  the  public  virtue  and  safety 
depended.  Yet  fourth,  these  divine  messengers  never 
contented  themselves  with  urging  a  strict  adherence  to 
ceremonial  appointments,  but  constantly  enforced  moral 
and  universal  goodness,  as  the  true  import  and  crov/n  of 
these  ritual  observances.  They  unitedly  declared  that 
without  love  to  God  and  men,  vvithout  the  practice  of 
purity,  justice,  and  mercy,  the  most  zealous  and  expensive 
sacrifices  would  be  unmeaning  parade  and  odious  hypocri- 
sy. The  prophetic  writings  abound  with  these  rational 
and  noble  representations ;  representations,  which  con- 
firm the  excellence  and  divine  authority  of  the  writers, 
and  brand  the  objector  with  gross  ignorance  or  dishonesty. 

A  third  charge  against  the  Jewish  prophets  is,  that  their 
predictions  of  futurity  are  general  and  ambiguous,  found- 


LECT.  XVIII.3       JEWISH   ANllQUITIES.  207 

ed  on  uncertain  dreams  and  visions,  or  couched  in  dark 
and  figurative  expressions,  the  application  of  which  is  very 
precarious  ;  and  that  this  order  of  men,  being  devoted  to 
a  close  study  and  observation,  were  qualified,  on  ration- 
al principles,  to  foretei  many  great  changes  in  human  af- 
fairs. We  grant  that  some  of  their  prophecies  are  cov- 
ered with  a  degree  of  obscurity  ;  yet  many  of  them  are 
at  once  remarkably  clear,  minute,  and  circumstantial ; 
and  these  relating  to  events,  which  the  most  improved 
human  sagacity  could  not  foresee,  nor  even  conjecture  ; 
as  we  have  sufficiently  shown  on  a  former  occasion.  How 
could  human  foresight  enable  several  of  the  prophets  to 
foretei  the  destruction  of  Babylon  in  all  its  leading  cir- 
cumstances, at  a  time  when  this  city  and  empire  were  in 
the  height  of  their  glory  ?  However  dark  some  of  the 
dreams  or  visions  may  be,  which  these  writers  relate ; 
yet  how  could  mere  human  wisdom  apply  them  to  distant 
future  contingences,  which  at  length  took  place  in  ex- 
act icorrespondence  with  such  application  ? 

But  let  .us  descend  from  these  objections  against  the 
prophets  as  a  body  to  some  specific  charges  against  indi- 
viduals. We  will  notice  a  few  of  the  most  weighty,  as 
representing  the  whole.  It  is  objected  against  the  mor- 
al and  prophetic  character  of  Abraham  and  Moses,  that 
they  pretended  a  divine  commission  to  perform  the  most 
unjust  and  cruel  actions.  But  this  objection  derives  its 
whole  force  from  two  false  principles.  First  that  the  rights 
of  God  are  to  be  measured  by  those  of  men  ;  and  second 
that  an  action,  wrong  in  ordinary  cases,  must  be  so  in  all. 
But  does  it  follow  that  because  Abraham  had  no  natural 
right  to  sacrifice  his  son,  or  Moses  to  destroy  the  Canaan- 
ites,  therefore  God  hid  no  right  to  do  it  ?  Or  because 
these  actions,  performed  by  these  two  men,  would  have 


2o«  LECTURES  ON  [lect.  xviit. 

been  unjust  in  common  cases,  does  it  follow  that  God 
himself  could  not  authorize  them  in  particular  circum- 
stances, or  that  they  must  be  wrong  when  commanded 
by  him  ?  If  the  Deity  often  cuts  off  large  multitudes  of 
men,  women,  and  children,  by  inanimate  causes,  by  fam- 
ine, or  pestilence ;  may  he  not  with  equal  justice  employ 
human  instruments  in  the  same  work  ?  If  this  objection 
therefore  have  any  force  against  the  divine  conduct  in  the 
cases  of  Abraham  and  Moses,  or  against  the  character  of 
these  antient  prophets  ;  it  has  equal  weight  against  the 
common  proceedings  of  divine  providence. 

But  as  the  proud  and  perverse  spirit  of  infidelity  is 
continually  making  an  outcry  against  these  scripture  ex- 
amples ;  and  as  we  have  formerly  vindicated  the  exe- 
cution of  the  Canaanites  by  Moses  and  the  Hebrews ;  I 
will  employ  your  attention  a  little  longer  on  the  com* 
mand  given  to  Abraham,  and  his  obedience  to  it.  We 
have  already  seen  that  both  were  consistent  with  justice. 
I  now  add  that  both  were  evidently  wise  and  good.  For' 
the  command  was  plainly  designed  to  bring  the  pious 
disposition  of  the  patriarch  to  a  severe,  yet  glorious  trial, 
and  in  this  way  to  mature,  to  display,  and  to  reward  it  in 
the  most  illustrious  manner.  Is  it  not  wise  and  merciful 
in  the  Deity  to  put  heroic  virtue  to  the  proof  by  great 
difficulties,  to  strengthen  and  exalt  it  by  great  efforts, 
and  to  crown  its  victories  with  high  pleasure  and  glory  ? 
Was  not  Abraham's  virtue  thus  proved  and  crowned  ? 
Was  ever  the  triumph  of  the  greatest  military  conqueror 
half  equal  to  his  at  that  moment,  when  God  by  a  voice 
from  heaven  applauded  and  blessed  him  for  his  pious 
heroism  ;  when  he  restored  to  him  that  dear  son,  whom 
the  obedient  father  had  intentionally  sacrificed  ?  Was 
not  the  anxious  trial  of  three  days  immensely  rewarded 


L^CT.  XVIII.]       JEWISH  ANTIQUITIES.  209 

by  the  noble  and  lasting  felicity,  which  succeeded  ?  Is 
not  the  example  of  such  high  duty,  and  its  subsequent 
reward,  an  unspeakable  and  endless  blessing  to  man- 
kind ?  As  therefore  this  trying  command  was  intended 
to  produce  such  various  and  infinite  good,  it  was  not  on- 
ly consistent  with,  but  a  glorious  display  of  divine  be- 
nevolence. The  prompt  obedience  of  the  patriarch 
was  also  worthy  of  a  great  and  good  man.  He  knew 
and  felt  that  compliance  with  the  will  of  God,  however 
notified,  was  the  first  of  human  duties.  He  felt  that 
his  duty  to  his  child  was  nothing,  compared  with  his  ob- 
ligation to  his  infinite  Creator  ;  and  that  entire  submis- 
sion to  him  was  the  only  road  to  personal,  domestic,  and 
general  happiness. 

But  it  may  be  asked,  how  could  a  religion  come  from 
God,  which  commanded  parents  to  destroy  their  chil- 
dren ?  We  reply,  a  religion,  which  made  this  an  ordi- 
nary  duty,  could  not  be  divine.  But  does  it  folloP  that 
infinite  wisdom  might  not  in  some  extraordinary  case,  see 
reasons  for  such  a  command  ? 

But  how  could  Abraham  know  that  this  com.raand 
was  not  a  delusion  ?  Beside  the  answer  to  a  similar 
question  in  our  last  lecture,  I  will  just  add  that  God 
had  before  this  conversed  with  him  in  nine  several  in- 
stances ;  had  given  him  three  distinct  and  trying  injunc- 
tions ;  and  had  remarkably  protected  and  prospered  him 
in  his  compliance  with  each.  After  so  much  experience 
of  the  divine  intercourse,  could  he  not  certainly  distin- 
guish the  presence  or  voice  of  Deity  ;  especially  as  he  had 
three  days  to  deliberate,  and  satisfy  himself  on  the  sub- 
ject ? 

But  did  not  Abraham's  example  In  this  instance  give 

sanction  and  currency  to  the  abominable  practice  of  hu- 

Go 


CIO  LECTURES  ON  [lect.  xvm. 

man  sacrifices  ?  We  answer,  no  ;  on  the  contrary  it 
was  admirably  fitted  to  prevent  or  abolish  this  practice. 
For  it  was  a  public  document  to  the  world,  that  human 
sacrifices  could  not  be  acceptable  to  God  even  from  his 
most  eminent  servants  ;  since  Abraham,  his  greatest  fa- 
vorite, was  hindered  by  a  voice  from  heaven  from  execu- 
ting his  purpose,  and  an  animal  victim  was  miraculously 
substituted  in  the  place  of  his  son.  How  could  the  true 
God  have  more  signally  manifested  his  abhorrence  of  the 
cruel  rites  of  the  heathens.  What  an  instance  of  his 
wisdom  and  goodness,  thus  early  to  enforce  upon  man- 
kind that  humane  and  benevolent  worship,  in  which  he 
delights  !  In  every  view  then  the  example  before  us, 
instead  of  depreciating,  exceedingly  recommends  the 
character  of  our  Patriarch,  and  the  religion,  which  he 
professed. 

Another  Hebrew  prophet,  whose  character  has  been 
load^  with  censure,  is  king  David.  The  chief  objection 
lies  in  this,  that  David,  though  guilty  of  the  most  wick- 
ed adultery  and  murder,  is  styled  a  man  after  God's  own 
heart,  is  said  to  have  been  upright  and  perfect  before 
him,  and  is  ranked  among  his  inspired  prophets.  We 
grant  that  David's  adultery  and  murder  were  most  ag- 
gravated crimes.  But  if  we  view  them  in  connexion 
with  his  whole  life,  they  furnish  no  proof  either  that  he 
"was  a  wicked  man,  or  that  it  was  unworthy  of  God  to 
honor  him  with  his  special  and  extraordinary  favor.  The 
prevailing  features  of  his  disposition  and  conduct,  both 
before  and  after  this  scene  of  transgression,  were  pious 
and  excellent.  His  behavior  towards  Saul,  his  envious 
and  blood  thirsty  persecutor,  was  incomparably  noble 
and  virtuous.  His  zeal  and  services  for  his  country 
were  fervent  and  heroic.     His  regard  to  God,  to  his 


LECT.  xviii.]       JEV/ISH  ANTIQUITIES.  21 1 

worship  and  honor,  and  to  the  great  interests  of  religion, 
was  remarkably  tender  and  active.  His  psalms,  which 
are  evidently  the  genuine  effusions  of  the  heart,  express 
the  most  sublime  views  and  feelings  respecting  the  Deity^ 
his  perfections  and  works,  his  providence  and  word  ^ 
the  most  correct  ideas  and  ardent  desires  of  moral  excel- 
lence, the  most  solemn  appeals  to  Omniscience  for  his  in* 
tegrity  j  and  the  most  humbling  impressions  of  his  de- 
pendence, guilt  and  unworthiness.  If  his  sin  in  the  af- 
fair of  Uriah  was  very  great,  so  likewise  were  the  tokens 
of  repentance,  and  of  divine  displeasure,  which  followed 
that  transgression.  On  the  whole,  if  we  fairly  and  seri- 
ously view  the  characters  and  writings  of  the  antient 
prophets,  we  shall  throw  a  veil  of  candor  and  tenderness 
over  their  failings,  and  improve  them  as  motives  to  hu- 
mility and  watchfulness  over  ourselves  ;  we  shall  admire 
and  emulate  their  superior  virtues  ;  we  shall  eagerly  im- 
bibe the  spirit,  and  obey  the  instructions,  which  still  live 
in  their  inspired  compositions  ;  our  belief  of  their  divine 
mission  will  be  fully  confirmed  by  the  excellent  nature 
and  tendency  of  their  doctrines,  and  by  the  accurate  ful- 
filment of  that  great  system  of  prophecy,  which  they 
delivered. 


212  LECTURES  ON  [lect.  xix. 


LECTURE  XIX. 

Enumeraiion  of  the   various  officers  of  lUstincUon   in  the  Hebreiv 

church. 


W: 


E  have  largely  attended  to  the  principal  re- 
ligious orders  among  the  Jews,  viz.  the  priests,  the  le- 
vites,  and  the  prophets.  Beside  these  there  were  vari- 
ous officers  and  distinctions  of  men  in  the  Hebrew  church, 
which  merit  some  degree  of  attention.  A  brief  consid- 
eration of  them  will  throw  much  light  on  the  Jewish  his- 
tory, and  on  the  sacred  vi^ritings. 

L  There  were  some  persons  in  that  church,  who  were 
called  by  way  of  eminence  vjhejnen^  or  in  the  Greek  So- 
•phoi.  Our  Savior,  speaking  of  these  in  the  gospel  of 
Matthew,  connects  them  with  prophets,  and  in  the  paral- 
lel text  of  Luke  styles  them  apostles  :■  Hence  we  may 
fairly  conclude  tliat  these  persons  were  nearly  allied  to 
prophets,  though  of  an  inferior  grade  ;  that  is,  that  they 
were  eminent  ii>  divine  wisdom  or  scriptural  knowledge, 
and  were  providentially  sent  by  God  as  preachers  to  the 
people,  and  on  this  account  are  denominated  apostles,  or 
persons  divinely  sent  ;  though  they  had  not  that  spirit  of 
inspiration  which  distinguished  the  prophets.  It  deserves 
notice  here  that  the  antient  heathen  philosophers  assum- 
ed the  same  title  of  Sophoi  or  wise  men  ;  but  the  modesty 
of  Pythagoras  changed  this  proud  style  into  the  humble 
appellation  of  Philosophoi,  or  lovers  of  wisdom.  To  these 
boasters  of  superior  wisdom  St.  Paul  refers,  when  in  one 
of  his  epistles  he  contemptuously  demands,  "  Where  is 
the  wise  ?  Where  is  the  disputer  of  this  world  ?  Hath 
not  God  made  foolish  the  wisdom  of  this  world  ?'*   In 

•  Matt,  xxjii.  3 J-     Luke  xi-xp- 


LECT.  XIX.]         JEWISH  ANTIQUITIES.       »  213 

the  same  paragraph  he  declares  that  with  all  their  pre- 
tended wisdom  "  they  knew  not  God.*'* 

II.  Another  religious  order  among  the  Hebrews  were 
the  Scribes.     There  were  several  grades  of  civil  trust,  to 
which  the  sacred  history  applies  this  epithet.     Thus  Se- 
raiah,  David's  principal  secretary  of  state,  and  the  prime 
ministers  of  succeeding  kings,  are  called  scribes.     The 
secretary  of  war  is   also  styled   "  the  principal  scribe  of 
the  host."  We  also  read  of  "  the  families  of  the  scribes" 
&c.  which  probably  intend  subordinate  clerks  or  common 
scrivners.f     But  the  ecclesiastical  scribes  claim  our  pres- 
ent attention.     These  were  persons  trained  up  in  the 
knowledge  of  the  Jewish  law  and  traditions,  and  who  ac- 
cordingly taught  them  in  the  schools  and  synagogues, 
and  decided  questions  by  them  in  the  sanhedrims.    This 
body  of  men  are  frequently  mentioned  in  the  New  Tes- 
tament under  the  different  appellafions  of  scribes,  law- 
yers, doctors  of  the  law,  elders,  counsellors,  rulers,  and 
those,  who  sat  in  Moses'  seat  ;    all  which  titles  denote 
one  order,  viz.  those,  who  explained  and  executed  the 
law.     This  order  indeed  consisted  of  several  degrees. 
For  all,  who  were  learned  in  the  law  and  religion  of  the 
Jews,  were  in  the  days  of  Christ  and  his  apostles  called 
scribeg  ;  but  especially  the  constituted  teachers  and  judg- 
es.    As  the  laws  both  of  church  and  state  proceeded 
from  the  same  divine  source,  and  were  expounded  by  the 
same  officers,  we  see  why  lawyers  and  scribes  are  used 
in  the  gospel  as  synonimous  terms.     And  as  the  phari- 
sees  were  then  the  most  distinguished  and  numerous  sect, 
and  possessed  the  greatest  portion  of  Jewish  learning  ; 
the  scribes  for  the  most  part  belonged  to  this  sect,  and 
are  therefore  very  frequently  mentioned  with  the  phari- 

•  1  Cor.  i.  19,  ao,  ai, 

t  a  Sam,  viii.  17.    %  Kings,  xvlii.  18— xxv.  19.     i  Chron.ii. 55.    Jer.xxvi.4. 
\ 


314  LECTURES  ON  [lfct.  xix, 

sees  in  the  gospel  history.  The  evangelist  Matthew, 
comparing  our  Savior's  preaching  with  that  of  these  Jew- 
ish doctors,  tells  us,  that  "  he  taught  as  one  having  au- 
thority, and  not  as  the  scribes  j"  that  is,  as  Dr.  Light- 
foot  comments  on  the  words,  our  Savior  taught  the  pure 
word  of  God  j  they,  the  idle  traditions  of  the  fathers. 
He  taught  the  weighty  and  spiritual  doctrines  of  faith, 
repentance,  renovation,  and  love  ;  they,  outward,  car- 
nal, and  trivial  ceremonies.  His  preaching  was  plain  and 
convincing  ;   theirs  conceited,  intricate,  and  puzzling. 

But  here  a  question  arises — if  the  preaching  of  the 
scribes  was  so  corrupt,  why  do?s  our  Savior  give  the  foi- 
lowing  direction  to  his  disciples?-—"  rhe  scribes  and  phar- 
isees  sit  in  Moses'  seat ;  all  therefore  whatsoever  they  bid 
you  observe,  that  observe  and  do  j  but  do  not  ye  after 
their  works  ;  for  they  say,  and  do  not.**  We  answer, 
Moses'  seat  here  probably  means  the  chair  or  pulpit, 
from  which  they  delivered  their  discourses,  and  which 
is  called  the  seat  of  JVIoses,  because  the  books  of  Moses 
were  read  and  expounded  from  it,  and  because  these  teach- 
ers, Hke  Moses,  were  the  constituted  in^tructers  and  rul- 
ers of  the  people.  But  when  Christ  commands  his  disci- 
ples to  observe  and  do  whatever  these  preachers  bid  them, 
the  command  extends  to  those  instructions  only,  in  which 
the  scribes  represented  and  truly  copied  Moses,  or  gave 
the  genuine  sense  of  his  law.  To  extend  it  to  all  their 
instructions  would  imply  that  our  Savior  charged  his  dis- 
ciples to  reject  both  Moses  and  himself  ;  for  the  doce 
trine  of  these  preachers  went  to  the  rejection  of  both  j  it 
really  subverted  both  the  law  and  the  gospel. 

in.  Another  title  of  distinction  among  the  Jews  was 
that  of  Rabbi  ;  which  is  derived  from  the  Hebrew  root 
rebeb  or  rabbab,  signifying  to  be  great.      This  title  waJi 


t-Ecr-  XIX.]         JEWISH  ANTIQUITIES.  215 

originally  given  to  persons  of  high  condition  in  general^ 
particularly  to  men  of  rank  in  the  state.  It  was  not  un- 
der the  Old  Testament  assumed  by,  nor  bestowed  oa 
the  prophets,  or  other  distinguished  characters  in  the 
church.  But  on  the  decline  of  sound  knowledge  and  pi- 
ety, a  proud  affectation  of  this  and  other  high  sounding 
names  appeared  among  their  spiritual  leaders.  About 
the  time  of  Christ's  birth  the  learned  Hebrew  doctors 
began  to  be  distinguished  by  this  appellation  ;  and  for 
about  eight  hundred  years  this  has  been  their  great -and 
only  title  of  distinction  ;  except  that  such  of  them,  as 
statedly  minister  in  the  synagogues,  are  called  Chacanis, 
or  wise  men.  Near  the  middle  of  the  eleventh  century 
their  schools  in  Mesopotamia,  where  they  had  enjoyed 
and  exercised  their  high  titles  and  claims,  were  destroy- 
ed, and  themselves  expelled  by  the  Mahometan  princes  ; 
since  which  they  and  their  disciples  have  settled  chiefly 
in  the  west  of  Christendom,  and  the  pompous  names, 
which  they  affected  in  the  east,  have  been  lost  in  the  gen- 
eral appellation  of  rabbi. 

The  later  rabbies  inform  us  that  this  title  was  confer- 
red with  great  formality.  When  a  candidate  was  by  a 
regular  education  qualified  for  this  honor,  he  was  placed 
in  a  chair  somewhat  elevated  ;  then  were  delivered  to 
him  a  key  and  a  table  book  ;  the  key,  as  a  symbol  of 
authority  to  open  to  others  the  treasures  of  his  know- 
ledge. This  symbol  he  afterward  wore  as  a  badge  of 
hii)  dignity  ;  and  when  he  died,  it  was  buried  with  him. 
The  table  book  was  an  emblem  of  continued  diligence 
and  improvement  in  his  studies.  After  these  ceremonies, 
the  delegates  of  the  sanhedrim  imposed  their  hands  upon 
him,  as  a  token  of  consecration  to  his  office,  and  closed 
the  solemnity  with  proclaiming  his  title. 


2i6  LECTURES  ON  [lect.  xix.' 

We  find  this  title  given  to  John  the  Baptist  by  his  disci- 
ples ;*  and  to  our  Savior  by  Nicodemus,  by  the  votaries 
of  John,  and  by  the  admiring  multitude.!  The  learned 
Vitringa  maintains  that  Christ  had  taiven  the  degree  of 
rabbi  in  the  Jevi^ish  schools,  because  otherwise  he  could 
not  have  preached  publicly  in  the  synagogues  and  tem- 
ple. But  this  reason  is  erroneous  ;  for  any  Jew  might 
preach  publicly  in  the  temple  or  synagogue  by  the  per- 
mission of  the  ruler  of  it ;  and  this  permission  was  usual- 
ly granted  to  prophets,  and  workers  of  miracles,  or  to 
the  leaders  of  new  sects.  Under  these  characters  Jesus 
and  his  apostles  were  admitted  to  this  privilege  ;  and  not 
on  the  ground  of  their  having  received  a  rabbinical  edu- 
cation. That  Jesus  had  not  been  thus  educated  appears, 
not  only  from  the  total  silence  of  the  evangelists  on  this 
head,  but  from  the  astonishment  expressed  by  his  hear- 
ers at  his  wisdom  and  eloquence,  especially  from  their 
admiring  question — "  how  knoweth  this  man  letters, 
having  never  learned  ?":{:  Christ  also  expressly  condemns 
this  title,  and  forbids  his  disciples  to  assume  it — "  Be 
not  ye  called  rabbi  ;'*  that  is,  do  not  ye  covet  nor  re- 
ceive this  honorary  degree.  Banish  from  your  bosoms 
that  vain  ambition  and  pride,  that  wish  to  tyrannize  over 
men's  consciences,  which  distinguish  the  Jewish  rabbles. 
The  extreme  vanity  of  these  Hebrew  doctors  was  mani- 
fested in  various  instances,  particularly  by  their  high  re- 
sentment, if  any  person  addressed  them  without  their 
customary  title.  A  remarkable  instance  of  this  may  be 
seen  in  the  following  anecdote.  *'  A  certain  rabbi  sent 
a  letter  to  another,  and  forgot  to  give  him  his  title  ;  but 
only  saluted  him  with  the  familiar  appellation  of  friend. 
At  which  he  was  so  much  incensed,  that  he  immediately 

•  John,  iii.  36.  f  John.  i.  38. — iii.  a. — vi    25.  t  John,  vii.  IJ. 


LECT.  XIX.]  JEY\aSH  ANTIQUITIES.  2 17 

Sfent  a  message  to  the  letter  writer,  charging  him  to  call 
him  Anan,  which  was  his  proper  name,  without  giving 
him  the  title  rabbi.  We  are  told  in  one  of  their  rabbini- 
cal books  that  the  Sanhedrim  excommunicated  certain  per- 
sons twenty  four  times  for  not  giving  due  honor  to  the 
rabbies.  These  arrogant  men  also  claimed  absolute  do» 
minion  over  the  faith  of  the  people.  It  was  deemed 
criminal  for  any  person  to  disbelieve  or  even  question 
their  doctrines.  Hence  Gamaliel  advises  the  ignorant 
"  to  get  themselves  rabbies,  that  they  may  no  longer 
doubt  of  any  thing ;"  and  Eleazar  says,  he  that  separates 
from  the  school  of  the  rabbies,  or  teaches  any  thing 
which  he  has  not  heard  from  his  master,  provokes  the 
divine  Majesty  to  depart  from  Israel;'*  Maimonides 
tells  us  that  one  who  had  attained  the  honor  of  rabbi, 
was  also  styled  abba,  or  father.  Hence  our  Savior  for- 
bids his  disciples  to  give  or  receive  the  title  of  father,  as 
well  as  rabbi  and  master.  He  enforces  this  crohibition 
by  telling  them  that  they  have  one  Father  and  one  Mas- 
ter, whose  authority  and  guidance  are  supreme  and  infal- 
lible. Agreeably,  even  the  inspired  apostles  disclaimed 
all  dominion  over  the  consciences  of  men,  and  aspired  to 
no  honor,  but  that  of  faithfully  serving  Christ  and  their 
brethren.  Happy  had  it  been  for  the  christian  church, 
if  her  clergy  had  uniformly  cherished  this  lowly  and  be- 
nevolent spirit ;  if  none  of  them  had  revived  the  lofty 
feelings  and  claims  of  Jewish  rabbies  ! 

We  proceed  to  a 

IV.  Religious  class  among  the  Hebrews,  called  Naz- 
arites  from  Nezer  to  separate,  because  they  were  pecul- 
iarly set  apart  or  devoted  to  God,  either  by  the  act  of 
their  parents,  or  by  their  own.  Thus  Sampson,  Samuel, 
and  John  the  Baptist  were  dedicated  to  God  from  their 
Dd 


2i8  LECTURES  ON.  [lect.  xix'. 

birth.*     The  only  peculiarities  we  can  discover  in  the 
mode  of  life  enjoined  upon  these  early  and  perpetual  Naz- 
arites,  were  an  abstinence  from  wine  and  strong  drink, 
and  from  ever  shaving  their  heads.     Those  who  bound 
themselves  for  a  limited  time  by  a  vow  of  Nazariteship, 
were  to  observe  these  and  some  other  peculiarities  during 
that  time ;  but  when  the  days  of  their  vow  were  fulfill- 
ed, they  were  to  have  their  hair  shaved  oiF  at  the  door 
of  the  tabernacle,   and   burnt  under  the  altar.f     This 
Jewish  custom  probably   gave  rise  to  a  practice  among 
the  Gentiles  of  consecrating  their  hair  to  the  gods  ;  of 
which  Suetonius  relates  an  instance  in  the  life  of  Nero  ; 
who  cut  off  his  first  beard,  put  it  in  a  golden  box  set 
with  jewels,  and  consecrated  it  to  Jupiter  Capitolinus. 
It  appears  likewise  from  Homer,  Statins,  Censerinus,  and 
others,  that  the  same  custom  obtained  among  the  early 
Grecians.     It  seems  that  if  a  Nazarite  were  at  a  great 
distance  from  the  temple,  or  in   a  foreign  country,  when 
his  vow  was  accomplished,  he  might  shave  his  head  in 
the  place  where  he  Vv^as,  and  offer  the  prescribed  sacri- 
fice at  the  temple  on  the  first  opportunity.     Thus  it  ap- 
pears that  Paul  on  some  special  occasion  made  a  vow  at 
Corinth,  shaved  his  head  at  Cenchrea,   and  afterward 
made  the  usual  offering  at  Jerusalem.];     This  voluntary 
submission  of  Paul  to  the  self  denying  duties  of  a  Naz- 
arite, after  the  ceremonial  law  had  ceased  to  be  binding, 
was  probably  dictated  by  that  tender  and  prudent  conde- 
scension,   which  made  him   innocently  conform  to  the 
prejudices  of  the  Jews,  and  even  become  all  things  to  all 
men,  that  he  might  win  them  over  to  the  christian  faith. 
I  would  further  observe  that  Jehovah,  the  God  of  the 
Jews,  commanded  their  Nazarites  to  cut  off  and  burn 

*  Judg.  xiii.  5.     I  Sam.  i.  n.  Luke  i.  Jf.  f  Numb.  vi. 

^  Acts  xviii.  18.  xxi.  a6.  &c. 


LECT.  XIX.]  JEWISH  ANTIQUITIES.  2ig 

their  hair  at  his  tabernacle,  probably  with  a  view  to  in- 
struct them  that  their  heads  and  their  all  must  be  devot- 
ed to  Him,  and  to  guard  them  against  the  idolatry  and 
superstition  of  the  pagans,  who  preserved  their  consecrat- 
ed hair  as  a  holy  relic,  or  suspended  it  on  a  tree  as  a  sacred 
memorial,  or  solemnly  dedicated  it  to  some  river  or  tutelar 
deity.     In  a  word,  the  law  of  Nazaritism  seems  to  have 
been  partly  prudential  and  partly  religious.  It  was  pruden- 
tial, because  the  sober  and  temperate  manners,  which  it  re- 
quired, were  eminently  propitious  to  health.  Accordingly 
the  Nazavites  were  celebrated  for  their  fair  and  blooming 
aspect.     They  are  said  to  be  "  whiter  than  milk,  and 
more  ruddy  than  rubies.'**     It  is  remarkable  that  God, 
having  destined  Sampson  to  be   a  great  scourge  to   the 
enem.ies  of  Israel  by  his   gigantic  strength,  ordered  that 
from  his  birth  he  should  abstain  from  wine,  and  be  edu- 
cated  a  strict  Nazarite  ;  that  in  this   way   nature  might 
contribute  her  utmost  to  that  extraordinary  vigor,  which 
was  afterwards  completed  by  miraculous  power.     That 
this  institution  was  also  of  a  sacred  kind,  appears  from 
the  following  text  of  the  prophet  Amos,  in  which  God 
says,  "  I  raised  up  of  your  sons  for   prophets,   and  of 
your  young  men  for  Nazarites  ;t  that  is,  I  inspired  them 
with   an  extraordinary  spirit  of  piety,  and  thus  engaged 
them  to  devote  themselves  to  a  life  of  the  strictest  tem- 
perance and  sanctity,  meditation  and  prayer  ;  and  in  to- 
ken of  their  moral  purity,  inward  mortification.^  and  con- 
stant devotion  to  religious  contemplations,  to  shun  with 
care  every  ceremonial  defilement,  and  to  neglect  the  fash- 
ionable niceties  of  cutting  and  trimming  the  hair,  or  of 
adorning  their  persons.     As  these  Nazarites  were  total- 
ly restricted  from  the  use  of  the  vine,  not  only  from  tast^ 

*  Lament,  iv.  7.  |  Arace  ii.  ij. 


220  LECTURES  ON  Tlect.xix. 

ing  the  liquor,  but  from  eating  the  grapes  ;*  and  were 
also  bound  to  the  highest  degree  of  purity,  insomuch 
that  they  are  said  to  be"  purer  than  snow  ;'*|  Dr.  Light- 
foot  hence  conjectures  two  things — First,  that  the  vine 
■was  the  tree  forbidden  to  Adam  in  paradise,  by  eating 
of  which  he  fell.  He  tells  us  that  all  the  Jewish  doc- 
tors positively  agree  in  this  sentiment  or  tradition.  Sec- 
ond, that  the  extraordinary  purity  enjoined  on  the  Nazar- 
ites,  was  designed  as  a  visible  memorial  of  man's  prime- 
val innocence,  simplicity,  and  purity. 

I  will  just  add  that  our  Savior  is  styled  a  Nazarene  or 
Nazarite,  from  the  circumstance  of  his  spending  the  first 
and  greatest  part  of  his  life  in  Nazareth,  an  obscure  vil- 
lage of  Galilee.  St.  Matthew  tells  us  that  his  parents 
"  came  and  dwelt  with  him  in  the  city  of  Nazareth,  that 
it  might  be  fulfilled,  which  was  spoken  by  the  prophets, 
he  shall  be  called  a  Nazarene."  But  as  no  express  pre- 
diction of  this  kind  occurs  in  the  Old  Testam.ent  proph- 
ets, we  must  conclude  either  that  the  passage  here  refer- 
red to  is  lost,  or  that  Matthew  alludes  not  to  the  words, 
but  to  the  sense  and  spirit  of  the  prophetic  writings. 
Now  from  these  it  appears  that  Christ  was  to  be  a  true 
Nazarite,  that  is,  a  person  uncommonly  separated  from 
the  world,  and  devoted  to  God  and  religion.  And 
though  this  name  was  given  him  by  men  on  account  of 
the  place  of  his  abode,  and  was  employed  by  the  Jews 
as  an  epithet  of  reproach,  to  stigmatize  his  low  condition 
and  education  ;  yet  providence  so  ordered  it,  that  this 
title  really  proclaimed  the  singular  purity  and  excellence 
of  his  character,  and  fulfilled  the  spirit  of  antient  proph- 
ecy. Besides,  the  very  contempt,  which  accrued  to  our 
Savior  from  his  dwelling  at  Nazareth,  and  which  was  ex:- 

•  Nu-Tib.  vi.  3,  4.  t  Mat.  ii.  23. 


LECT.xix.]  JEWISH  ANTIQUITIES.  itt 

pressed  in  the  name  derived  from  this  source,  remarka- 
bly fulfilled  those  numerous  predictions,  which  foretel 
his  outward  meanness  and  obscurity,  and  those  scenes  of 
reproach,  contempt,  and  suffering,  to  which  he  would  be 
subjected.  Well  therefore  might  the  evangelist  quote 
the  prophets  as  saying  that  Christ  should  be  called  a 
Nazarene  ;  that  is,  that  he  should  be  loaded  with  the  vil- 
est epithets  ;  that  he  should  be  regarded  as  a  person  sepa- 
rated, or  an  outcast  from  human  society. 

I  will  close  this  lecture  with  2i^ftb  class  of  men  in  the 
Jewish  church,  called  the  Masoriies.  Their  employment 
was  to  write  out  copies  of  the  hebrew  scriptures ;  to 
teach  the  true  reading  of  them  ;  and  to  comment  on  the 
sacred  text.  Their  work  is  called  masora,  or  tradition, 
from  Jiiaser  to  deliver  ;  for  the  Jews  say  that  when  God 
gave  Moses  the  law  from  Mount  Sinai,  he  taught  him 
first  the  true  reading  of  it,  and  secondly  the  true  inter- 
pretation ;  and  that  both  these  were  handed  down  by 
oral  tradition,  till  at  length  they  were  committed  to  writ- 
ing. The  former  of  these,  viz.  the  true  reading,  is  the 
subject  of  the  Masora ;  the  latter  viz.  the  true  interpre- 
tation, was  called  by  two  names,  viz.  the  Mishna  and 
Gemara  ;  the  one  containing  the  traditions  of  the  fath- 
ers, the  other  a  comment  upon  them.  These  two  united 
compose  the  talmud  or  cabbala  ;  whence  are  derived  the 
Jewish  talraudists  and  cabalists.  The  latter  originally 
denoted  all,  who  professed  to  study  and  expound  the  an- 
tient  traditions  ;  but  the  name  of  Cabalists  is  now  appro- 
priated to  those  fanciful  or  mystical  commentators,  who 
by  changing  or  transposing  the  letters  of  the  sacred  text, 
or  considering  their  numeral  power,  extract  spiritual  or 
hidden  mysteries  from  them,  very  different  from  their 
literal  import,  and  the  manifest  intention  of  the  writers. 


212  LECTURES  ON  [lect.  xix. 

When  the  Masorites  first  arose  is  a  question  much  dis- 
puted. Dr.  Prideaux  makes  it  appear  probable  that  they 
began  their  work  not  long  after  the  Babylonish  captivi- 
ty, when  the  Hebrew  language  having  ceased  to  be  the 
vulgar  tongue  of  the  Jews,  some  profession  of  men  was 
needed  to  study  and  preserve  the  true  reading  of  the  He- 
brew scriptures.  It  is  further  probable  that  a  great  num- 
ber and  long  succession  of  Jewish  grammarians  gradually 
composed  that  collection  of  sacred  criticisms,  which  is 
now  called  the  Masora ;  and  that  this  collection  was 
first  compiled  into  one  volume  about  five  hundred  years 
after  Christ.  These  Masorites  first  settled  the  true  read- 
ing of  the  Hebrew  text  by  vowels  and  accents ;  then 
numbered  not  only  the  chapters  and  sections,  but  the 
verses,  words,  and  letters  ;  then  marked  every  real  or 
apparent  irregularity  in  any  of  the  letters  ;  and  lastly  ad- 
ded marginal  corrections.  The  industry  of  these  gram- 
marians was  astonishing,  and  in  many  respects  useful  j 
but  not  a  few  of  their  criticisms  were  poor  and  trifling. 
This  minute  attention  of  learned  Jews  to  the  Old  Tes- 
tament writings,  for  a  long  succession  of  ages,  furnishes 
a  manifold  proof  of  their  genuineness,  purity,  and  divine 
original.  For  first,  this  extraordinary  and  even  supersti- 
tious attention  evinces  a  full  conviction  in  the  Hebrew 
nation  that  these  books  were  authentic  and  sacred.  But 
this  full  and  permanent  conviction,  as  we  have  formerly 
shown,  could  not  have  existed,  had  it  not  been  founded 
in  truth.  Second,  this  exact  and  scrupulous  care  to  pre- 
serve the  Old  Testament  scriptures  from  alteration  must 
have  effectually  contributed  to  their  transmission  in  a  pure 
state  through  each  successive  generation.  It  also  gives 
us  full  security  that  the  Jews  would  not  on  any  consid- 
eration either  contrive  or  submit  to  a  wilful  corruption 


LECT.xix.J         JEWISH  ANTIQUITIES.  223 

of  writings,  which  they  held  in  such  profound  venera- 
tion. Third,  the  strongest  inducement,  which  the  Jews 
could  have  to  alter  these  books,  arose  from  their  invete- 
rate hatred  to  Christianity.  Yet  these  writings,  as  they 
have  come  down  to  us,  contain  numberless  prophecies 
and  other  passages,  which  strongly  support  the  christian 
religion  ;  and  it  is  a  certain  fact  that  the  Jews  have 
guarded  the  purity  of  their  scriptures  with  more  zeal 
and  scrupulosity,  since  the  coming  of  Christ  than  at  any 
former  period.  For  fourth,  their  Masora,  in  which  the 
words  and  even  letters  of  each  book  were  numbered, 
was  published  in  one  volume,  as  we  hinted  above,  about 
the  close  of  the  fifth  christian  century  ;  that  is,  in  the 
time  of  the  dark  ages,  when  the  extreme  ignorance  of 
the  christiaBS  made  it  most  safe  and  easy  for  the  Jews 
to  have  imposed  on  them  a  false  copy  of  the  Old  Testa- 
ment. At  such  a  period,  as  Dr.  Doddridge  well  ob- 
serves, there  was  something  very  providential  in  this  ex- 
act scrupulosity  of  the  Masorites.  Their  superstition 
was  made  a  seasonable  guardian  to  these  antient  records, 
and  a  pledge  of  their  purity  to  all  succeeding  ages. 


2  24  LECTURES  ON  [lcct.  xxl 

LECTURE  XX. 

Origin  and  nature  of  the  different  religious  sects^  ivhich  divided  the 

Hebrew  nation. 

JlN  our  last  lecture  we  continued  our  survey  of' 
the  religious  orders  or  distinctions  of  men  among  the  an- 
tient  Jews.  We  attended  to  their  wisemen,  their  scribes 
and  rabbies,  their  nazarites,  and  lastly  to  a  set  of  writers 
called  the  masorites,  who  gave  and  preserved  the  exact 
reading  of  the  Hebrew  scriptures.  We  will  now  inquire 
into  the  nature  and  origin  of  those  religions  sects,  which 
divided  the  Jewish  nation  ;  especially  those  which  are  of- 
ten mentioned  in  the  sacred  writings. 

After  the  return  of  this  people  from  Babylon,  and  the 
reestablishment  of  their  church  in  Judea  by  Ezra  and 
Nehemiah,  there  arose  among  them  two  distinguished 
parties ;  one  of  which  adhered  to  the  written  word,  as 
the  only  and  complete  rule  of  righteousness,  and  on  this 
ground  were  called  Zadikim,  that  is,  the  righteous  ;  the 
other  to  the  written  law  superadded  many  traditional  in- 
stitutions and  practices,  which  they  rigidly  observed  as 
implying  and  promoting  an  eminent  degree  of  holiness, 
on  which  account  they  were  styled  Chasidim,  that  is,  the 
pious.  These  in  the  septuagint  version  of  the  Macca- 
bees are  called  aci^atoi  or  saints,  and  in  our  translation 
Assideans.  The  former  of  these  two  divisions  gave  birth 
to  the  Samaritans,  the  Sadducees,  and  the  Karraites  ;  the 
latter  to  the  Pharisees,  and  the  Essenes.  We  will  brief- 
ly explain  each  of  these  in  their  order. 

L  The  Sa-maritans  were  originally  heathens,  to  whom 
the  king  of  Assyria  gave  the  cities  and  lands  of  the  ten 
tribes,  after  he  had  carried  the  latter  into  captivity.  They 


LECT.  XX.]  JEWISH  ANTIQUITIES.  225 

were  called  Samaritans  from  the  city  of  Samaria,  the 
capital  of  that  country.  On  their  first  settling  in  it,  they 
observed  the  idolatrous  rites  of  the  several  nations,  from 
whom  they  emigrated.  But  being  infested  with  lions, 
which  they  considered  as  a  punishment  for  neglecting 
the  former  Deity  and  worship  of  the  land,  they  sent  to 
the  Assyrian  monarch  for  a  Jewish  priest  to  instruct 
them  in  the  antlent  religion.  Having  received  this  m- 
structlon,  they  framed  a  very  motely  kind  of  religion, 
compounded  of  heathen  and  Jewish  ceremonies.*  On 
the  rebuilding  of  Jerusalem  and  the  temple  after  the  Bab- 
ylonish captivity,  the  religion  of  the  Samaritans  received 
a  new  modification.  For  many  of  the  Jews  having  taken 
wives  from  heathen  families,  in  opposition  to  the  divine 
law,  Nehemiah  the  governor  compelled  them  immediate- 
ly to  dissolve  the  forbidden  connexion,  or  to  leave  the 
community.!  Many,  preferring  the  latter,  fled  to  Sama- 
ria, and  settled  under  the  protection  of  its  government. 
The  Jews,  thus  mixing  with  the  Samaritans,  effected  a 
change  in  their  religious  system.  A  temple  was  built  in 
conformity  to  that  at  Jerusalem  ;  the  book  of  the  law  of 
Moses  was  introduced,  and  publicly  read ;  and  the  peo- 
ple were  brought  to  renounce  their  false  gods,  and  to 
embrace  the  worship  of  Jehovah  according  to  the  rules 
prescribed  in  that  book.  The  animosity  however  be- 
tween the  Jews  and  Samaritans  was  not  diminished  by 
this  circumstance.  The  Jews  viewed  the  Samaritans  as 
apostates.  They  hated  them  first  for  opposing  the  rebuild- 
ing of  their  temple  and  city  ;  secondly  for  encouraging 
and  cooperating  with  the  abovementioned  deserters  from 
their  government  and  religion  ;  thirdly  for  erecting  an 
altar  and  temple  in  opposition  to  theirs  j  and  fourthly 

*  ^  Kings  xvii.  24  &c.        |  Neh.  x!ii.  2$,  "JO, 

Ee 


22-6  LECTURES  ON  [lect.  x^. 

for  giving  comfort  and  protection  to  every  kind  of  Jew- 
ish offenders,  who  fled  from  the  justice  of  their  country. 
The  hatred  produced  by  these  and  similar  causes,  grew  to 
such  a  height,  that  the  Jews  denounced  the  most  bitter 
anathema  against  the  Samaritans,  and  for  many  ages  re- 
fused them  every  kind  of  intercourse.  Hence  the  woman 
of  Samaria  was  astonished  that  our  Savior,  being  a  Jew, 
should  ask  drink  of  her.  Hence  too  the  Jews,  when 
they  would  express  the  utmost  aversion  to  Christ,  said 
to  him,  **thou  art  a  Samaritan,  and  hast  a  devil ;"  imply- 
ing that  to  be  a  Samaritan,  and  to  be  possessed  with  a 
devil,  were  in  their  view  equally  vile. 

The  distinguishing  tenets  of  the  Samaritans,  after  their 
reformation  from  idolatry  and  conversion  to  the  worship 
of  the  true  God,  consisted  in  the  three  following  articles. 
First,  they  received  as  sacred  the  five  books  of  Moses 
only.  They  still  possess  these  books  in  the  old  Hebrew  or 
Phenician  language.  They  have  also  a  version  of  them  in 
their  vulgar  or  Chaldee  dialect.  This  version  was  ear- 
ly made  for  the  benefit  of  the  common  people,  who,  as 
well  as  the  vulgar  Jews,  lost  their  acquaintance  with  the 
Hebrew  tongue  soon  after  their  captivity.  The  agree- 
ment of  this  copy  with  the  original  is  truly  wonderful, 
when  we  consider  the  vast  space  of  time  since  it  was  tak- 
en, the  usual  errors  of  transcribers,  and  the  total  want 
of  communication,  and  even  rancorous  animosity  be- 
tween their  respective  adherents.  As  the  Samaritans 
thus  differ  from  the  Jews  in  adhering  to  the  books  of 
Moses,  exclusive  of  the  other  Old  Testament  writings  ; 
so  secondly,  they  differ  from  them  in  rejecting  all  tradi- 
tions, and  keeping  strictly  to  the  written  word,  without 
admitting  those  corrupt  glosses,  which  would  explain  it 
away,  or  substitute  human  inventions  in  its  room.     In 


LECT.  XX.]  JEWISH  ANTIQUITIES.  227 

this  particular  they  are  far  more  exact  disciples  of  Mos- 
es than  the  most  zealous  Jews.     Thirdly,  they  also  dif- 
fer from  the  Jews  respecting  their  place  of  worship.  The 
law  of  Moses  required  the  Hebrews  to  perform  their  re- 
ligious rites  in  the  place,  which  God  should  choose ;  and 
this  place  was  Jerusalem.     But  when  the  Samaritans  and 
apostate  Jews  had  erected  a  temple  and  altar  on  mount 
Gerizim,  they  denied  that  Jerusalem  was  the  place,  which 
God  had  chosen,  and  insisted  that  mount  Gerizim  was 
that  selected  spot,  reasoning  as  the  woman  of  Samaria 
did  to  our  Savior,  that  their  fathers  worshipped  in  that 
mountain.     They  pretend  that  there  Abraham  and  Ja- 
cob built  altars  and  offered  sacrifices  to  Jehovah,  and 
hereby  consecrated  the  place  to   his  worship;*  and  ac- 
cordingly  that  God  himself  appointed  this   to  be  the 
mount,  on  which  his  blessings  were  to  be  pronounced  on 
his  faithful  worshippers,  and  on  which  Joshua,  by  divine 
command,  after  passing  Jordan,  built  an  altar  of  twelve 
stones  taken  out  of  that  river  ;   which  altar  they  hold  to 
be  the  same,  on  which  they  now  sacrifice.!    But  to  estab- 
lish this  part  of  their  argument,  they  have  sacrilegiously 
corrupted  the  text  in  Deuteronomy,   which  enjoins  the 
Hebrews  to  set  up  the  altar  on  mount  Ebal ;  instead  of 
which  they  have  substiuted  mount  Gerizim.  We  proceed 
II.  To  the  Saddticees.     This  sect  probably  derived  its 
name  from  Sadoc,  a  scholar  of  Antigonus,  who  was  presi- 
dent  of  the  Sanhedrim  about  two  hundred  and  sixty 
years  before  Christ ;  and  who  taught  his  pupils  that  they 
ought  to  serve  God,    not  from  a  mean  regard  to  future 
reward  or  punishment,  but  from  pure  filial  love  to  Him. 
Sadoc  hence  inferred  that  there  was  no  reward  nor  pun- 
ishment after  this  life.     He  accordingly  began  a  new  sect, 

*  Ccn.  xii.  6,  7.     xiii.  4.     xxxili.  30.  fDeiit.  xxvji.  12.    ij.*. 


228  LECTURES  ON  [lect.  xx; 

which  from  the  name  of  the  founder  were  called  Saddu- 
cees  ;  a  sect,  which  nearly  coincided  with  the  followers 
of  Epicurus  ;  except  that  the  latter  denied  the  divine  a- 
gency  in  creating  and  governing  the  world,  while  the 
former  believed  in  both.  At  first  perhaps  the  Sadducees 
contented  themselves  with  exploding  the  authority  of  tra- 
ditions ;  but  by  degrees  their  doctrine  assumed  a  very 
libertine  and  impious  form.  The  New  Testament  assures 
us  that,  in  the  first  age  of  Christianity,  they  denied  the 
resurrection  of  the  dead,  the  existence  of  angels  and  de- 
parted spirits.  According  to  Josephus  they  admitted  but 
one  spiritual  being,  viz.  God  ;  they  looked  upon  death  as 
the  final  extinction  both  of  soul  and  body  ;  they  main- 
tained that  the  providence  and  retributions  of  Deity  were 
limited  to  this  world ;  and  on  this  ground  only  they  wor- 
shipped and  obeyed  him.  They  also  denied  the  doctrine 
of  divine  influences  in  assisting  men  to  good,  or  restrain- 
ing them  from  evil.  In  short,  they  agreed  with  the  Sa- 
maritans in  rejecting  all  the  Old  Testament  writings  ex- 
cept the  five  books  of  Moses.  They  probably  rejected 
the  former,  because  they  could  not  reconcile  them  with 
their  tenets.  Hence  our  Savior  confutes  their  error  res- 
pecting a  future  life  and  the  resurrection  by  an  indirect 
argument  drawn  from  the  writings  of  Moses,  which  they 
received  as  divine  ;  while  he  waves  those  direct  and  nu- 
merous proofs  contained  in  the  prophets,  whose  authori- 
ty  they  denied  * 

If  you  ask,  how  could  the  Sadducees  deny  the  existence 
of  angels,  when  even  the  five  books  of  Moses,  which  they 
esteemed  sacred,  frequently  relate  the  appearances  of  these 
celestial  spirits  ;  we  reply,  this  sect  probably  understood 
these  angelic  appearances  to  be  only  transient  visions  or 

•  Matt.  xxij.     Mark  xii.     Luke  xx. 


LECT.  XX.]  JEWISH  ANTIQUITIES.  229 

phantoms,  exhibited  by  divine  power  for  occasional  pur- 
poses, and  then  dissipated  or  withdrawn  by  the  same 
power. 

Josephus  tells  us  that  this  sect  was  comparatively  small, 
consisting  chiefly  of  men  possessing  high  rank  and  opu- 
lence. Worldly  riches  and  grandeur,  by  attaching  them 
to  this  life,  and  nourishing  sensual  and  dissolute  habits, 
prepared  them  to  embrace  doctrines,  which  flattered  their 
earthly  and  vitious  inclinations,  and  delivered  them  from 
the  painful  apprehensions  of  a  future  retribution.  Saddu- 
cism  therefore  among  the  Jews,  like  deism  among  Chris- 
tians, was  the  growth  of  moral  depravity.  Like  mod- 
ern infidelity  and  irreligion,  it  flourished  most  in  that  class 
of  society,  whose  fortune,  splendor,  and  luxury  made 
them  peculiarly  dislike  both  the  promises  and  rhreatnings 
of  a  hfe  to  come.  As  these  higher  orders  in  the  Jewish 
nation  were  cut  off  in  the  destruction  of  Jerusalem  by 
the  Romans,  this  whole  sect  seems  to  have  perished  with 
them  ;  insomuch  that  no  trace  of  it  appears  for  many 
following  ages.  At  length  however  there  was  some  re- 
vival or  resemblance  of  it  in  a 

III.  Sect,  called  the  Karraites  from  Kara,  that  is, 
scripture  ;  because  they  adhered  to  the  scriptures  only, 
and  rejected  the  traditions  taught  by  the  Rabbles  ;  while 
those,  who  followed  the  latter,  were  styled  Rahbinhts. 
As  these  were  the  prevailing  and  popular  party,  they 
branded  the  former  as  schismatics,  heretics,  and  saddu- 
cees.  But  the  fact  is,  that  the  Karraites  were  the  most 
orthodox  and  pious  of  all  their  sects.  They  agreed  with 
the  Sadducees  in  no  other  point,  but  in  exploding  fabu- 
lous traditions,  and  cleaving  to  the  scriptures  alone. 
They  respected  the  talmud,  as  a  learned  human  compos- 
er, to  be  soberly  used  as  a  help  for  explaining  scripture^ 


230  LECTURES  ON  [lect.  xx. 

so  far  as  it  corresponded  with,  or  tended  to  enlighten  the 
sacred  text.  They  were  formed  into  a  distinct  and  com- 
plete sect  about  the  middle  of  the  eighth  century  by  Anan, 
a  Babylonish  Jew  j  who  with  his  followers,  publicly  con- 
demned all  traditions,  as  mere  human  inventions.  This 
party  still  exists,  and  embraces  the  greatest  share  of  real 
learning  and  probity  in  the  nation.  It  flourishes  chiefly 
in  the  north  of  Europe,  and  in  the  eastern  countries. 
This  sect,  as  the  learned  Reland  informs  us,  differs  from 
the  other  Jews  or  Rabbinists  in  their  construction  of 
many  texts  of  scripture,  and  their  observance  of  many 
rites  of  worship. 

It  is  worthy  of  remark,  that  there  are  two  great  divis- 
ions among  both  the  Mahometans  and  Christians,  corres- 
ponding to  this  among  the  Jews.  The  Mahometans  have 
a  sect,  called  the  Sonniies,  who  adhere  to  the  Sonna  or 
collection  of  traditions,  concerning  the  sayings  and  ac- 
tions of  their  prophet,  which  they  regard  as  a  necessary 
supplement  to  the  Koran.  This  party  embraces  the  Turk- 
ish nation.  But  the  Persians,  who  are  followers  of  Ali, 
son  in  law  of  Mahomet,  reject  the  Sonna  as  fabulous,  and 
adhere  to  the  Koran  only.  These  two  parties  hate  each 
other  as  cordially,  as  they  both  agree  in  hating  the  chris- 
tians. The  christian  world  is  also  divided  into  two  grand 
sections  of  Papists  and  Protestants ;  the  former  of  which, 
like  the  Jewish  Rabbinists  have  added  ecclesiastical  tra- 
dition to  the  word  of  God  j  while  the  latter  adhere  to 
the  Bible  as  the  sole  rule  of  faith  and  practice.  This  re- 
gard to  scripture,  as  the  only  standard  of  religion,  gave 
birth,  support,  and  triumph  to  the  reformation  from  pop* 
ery.  This  principle  has  ever  distinguished  and  adorned 
all  consistent  dissenters  from  the  church  of  Rome.  I 
add  with  grateful  exultation,  this  principle  gave  existence 


LECT.  XX.]  JEWISH  ANTIQUITIES.  231 

and  glory  to  New  England.  Having  described  those 
Jewish  sects,  who  professed  an  exclusive  regard  to  the 
written  word,  we  proceed 

IV.  To  the  most  distinguished  party  in  the  Hebrew 
church,  I  mean  the  Pharisees.  These  derived  their  name 
from  a  Hebrew  or  Chaldee  verb,  signifying  to  separate  ; 
because  they  professed  an  uncommon  separation  from  the 
world,  and  devotion  to  God  and  religion.  Agreeably 
St.  Paul  in  his  speech  before  king  Agrippa  calls  them 
"  aKpicrztrccrri  tzi^eo-i^y '  which  our  translation  renders  by 
a  double  superlative,  "  the  most  straitest  or  strictest 
sect.*'  Josephus  says  that  this  seci:  was  esteemed  more 
devout  than  all  others,  and  valued  itself  on  its  accurate 
knowledge  and  observance  of  the  law,  and  the  customs 
of  the  fathers.  The  rise  and  date  of  this  sect  are  uncer- 
tain. It  probably  grew  up  by  degrees  to  maturity.  Ac- 
cording to  Josephus  it  made  a  considerable  figure  above 
a  hundred  years  before  Christ.  The  high  reputation 
and  influence  of  this  party  are  strikingly  illustrated  by 
the  following  anecdote.  When  one  of  the  Jewish  kings, 
Alexander  Janneus,  lay  on  his  death  bed,  about  eighty 
years  before  the  christian  era,  his  wife  expressed  great 
anxiety  on  account  of  the  exposed  state,  in  which  she  and 
her  children  would  be  left,  by  means  of  the  bitter  ani- 
mosity of  the  Pharisees  against  him  and  his  family.  Up- 
on which  the  dying  prince  earnestly  advised  her  to  court 
the  Pharisees,  as  the  sure  method  of  conciliating  the  mass 
of  the  people.  He  particularly  enjoined  her,  after  his 
death,  to  give  up  his  body  to  their  disposal,  and  to  as- 
sure them  that  she  would  thenceforth  resign  herself  to 
their  direction.  She  followed  his  counsel,  and  hereby  ob- 
tained for  her  husband  a  splendid  funeral,  and  for  her- 
self a  firm  establishment  in  the  kingdom. 


232  LECTURES  ON  [lect.  xx. 

This  sect  was  directly  opposed  to  that  of  tlie  Saddu- 
cees,  in  many  particulars.  For  the  Pharisees  believed  in 
angels  and  spirits,  and  a  future  resurrection.  Josephus, 
who  was  one  of  their  sect,  tells  us  that  their  doctrine  was, 
"  that  every  soul  is  immortal,  that  those  of  the  good  only 
enter  into  another  body,  but  those  of  the  bad  are  tor- 
mented with  eternal  punishment."  When  Josephus  says 
that  the  souls  of  the  good  enter  into  another  body,  he 
may  mean  either  their  immediate  transmigration  into  dif- 
ferent bodies,  which  was  the  notion  of  the  Pythagoreans 
and  Platonists,  and  of  some  among  the  Jews,  or  their  re- 
ceiving another,  that  is,  a  more  refined  body  at  the  resur- 
rection. The  former  construction  seems  to  be  favoured 
by  that  question  of  Christ's  disciples  respecting  a  person 
blind  from  his  birth.  "  Who  did  sin,  this  man  or  his 
parents,  that  he  was  born  bHnd  ?"  This  plainly  implies 
the  preexisting  state  of  the  soul,  and  its  passing  into  a 
blind  body,  as  a  supposed  punishment  for  some  antece- 
dent offence.  But  this  passage  only  proves  that  the  no- 
tion of  transmigration  had  infected  some  of  the  Jews  ; 
but  it  does  not  clearly  fix  it  on  the  whole  sect  of  the  Phar- 
isees. Nor  does  the  opinion,  which  some  entertained  of 
our  Savior,  that  he  was  Elias,  or  Jeremiah,  or  John  the 
Baptist,  prove  that  the  Pharisees  held  the  transmigration 
of  souls  ;  for  this  opinion  of  Christ  is  not  specifically 
predicated  of  them  ;  nor  does  it  imply  a  belief  that  the 
soul  of  Elias  or  the  Baptist  had  entered  into  the  body  of 
Jesus,  but  rather  that  the  body  of  one  of  these  prophets 
was  raised,  and  reunited  to  its  former  spirit.  According- 
ly St.  Luke  expresses  it  thus,  "  others  say  that  one  of 
the  old  prophets  is  risen  again."  Herod  also  expressed 
a  similar  belief,  when  he  heard  of  the  fame  of  Jesus — 
"  It  is  John  the  baptist  j  he  is  risen  from  the  dead."    It 


LECT.  XX.]  JEWISH  ANTIQUITIES.  233 

is  therefore  most  probable  that  the  Pharisees   believed 
in  a  proper  resurrection  of  the  dead  ;  especially  as  St. 
Paul,    when  brought   before  the  Sanhedrim,    declared 
himself  a  Pharisee,  and  asserted  that  he  was  called  in 
question  for  maintaining  the  doctrine  of  that  sect  concern- 
ing the  resurrection  of  the  dead.     Now  the  resurrection, 
which  Paul  preached,  was  a  real  future  revival  of  those 
who  sleep  in  the  grave.     On  his  openly  professing  this 
doctrine,  the  Pharisees  belonging  to  the  council  vindicat- 
ed him  against  the  Saducees.*     Thus  far  then  the  tenets 
of  the  Pharisees  appear  sound  and  scriptural.     But  their 
fundamental  error  lay  in  their  attachment  to  the  tradi- 
tions of  the  fathers,  which  they  held  in  equal  veneration 
with  the  sacred  writings  ;  insomuch  that  their  supersti- 
tious regard  to  the  former  destroyed  the  true  spirit  and 
observance  of  the  latter,  and  prompted  them  to   substi- 
tute trifling  ceremonies  and  external  mortifications,  such 
as   frequent  washings,  fastings  &c.  in  the  room  of  genu- 
ine virtue  and  piety.     Hence  our  Savior  stigmatizes  them 
as  vainglorious  "  hypocrites"  and  "  whited  sepulchres  ;" 
because  while  they  were  very  exact  and  pompous  in  their 
ritual  observances,  their  hearts  and  secret  practices  were 
full  of  sensuality  and  covetousness,  pride  and  malignity. 
Yet  on   account   of  their  exterior  sanctity  they  looked 
upon  themselves,  and  were  esteemed  by  the  multitude  as 
eminent  saints,  and  high  in  the  favor  of  Heaven.    Hence 
this  sect  not  only  drew  the  people  after  it,  but  at  length 
completely    devoured  every  opposing  interest.     Except- 
ing the  few  Karraites  abovementioned,  the  whole  Jewish 
nation  from  their  dispersion   to  this  day  have  observed 
the  traditions  of  the  Pharisees,  as  the  great  rule  of  their 
belief  and  practice  5  so  that  the  present  religion  of  the 

*  Acts,  xxlii.  6. 

Ff 


234  LECTURES  ON  [lect.  xx. 

Jews  is  a  corruption  of  the  Old  Testament  system,  just  as 
popish  superstition  is  a  corruption  of  Christianity.  We 
hence  see  the  true  source  of  that  inveterate  opposition, 
which  the  Pharisees  showed  to  our  Savior.  For  their 
carnal  traditions  and  propensities  having  taught  them  to 
look  for  a  temporal  Messiah,  their  prejudices  against  Je- 
Sus  of  Nazareth  on  account  of  his  low  appearance  and 
spiritual  doctrine  induced  them,  and  still  induce  their  tol- 
lowers  to  reject  him  as  an  impostor. 


LECT.  XXI.3  JEWISH  ANTIQUITIES.  235 


A 


LECTURE  XXL 

Review  of  preceding   levtures. 

S  a  large  number  of  students  is  now  for  the 
first  time  introduced  to  this  course  of  lectures ;  it  will 
be  proper  briefly  to  unfold  to  them  their  nature  and  im- 
portance, and  retrace  the  ground,  over  which  we  have 
travelled.  In  obedience  to  the  authority  of  this  univer- 
sity, we  have  spent  considerable  time  in  exploring  the 
venerable  antiquities  of  the  Jews.  As  the  civil  and  reli- 
gious peculiarities  of  this  distinguished  people  originated 
from  God  himself,  and  were  intended  to  answer  the  most 
benificent  purposes  both  to  them  and  to  the  world  ;  so 
they  furnish  objects  of  contemplation  highly  important, 
entertaining,  and  improving.  An  accurate  knowledge 
of  them  reflects  great  light  and  beauty  on  many  parts  of 
scripture,  which  cannot  be  fully  understood  and  appre- 
tiated  without  some  acquaintance  with  the  history,  the 
laws  and  customs  of  the  antient  Hebrews.  If  the  anti- 
quities of  heathen  nations,  of  the  Egyptians,  Greeks, 
and  Romans  have  deservedly  engaged  a  long  succession 
of  critical  and  learned  inquirers  ;  certainly  those  of  the 
Jews,  which  emanated  from  infinite  wisdom,  challenge  an 
equal  portion  of  attention  ;  especially  as  they  afford  a 
clue  to  the  general  history  of  the  antient  world,  and 
bring  into  a  striking  view  the  grand  scheme  of  divine 
Providence. 

Influenced  by  these  considerations,  we  have  attempted 
to  explain  frst  the  civil,  and  secondly  the  religious  polity 
of  this  chosen  nation.  We  have  seen  that  their  civil  gov- 
ernment was  originally  a  Theocracy,  that  is,  a  system,  of 
which  God  was  the  framer,  and  in  which  he  was  immediate 


23<^  LECTURES  ON  [lect.  xxi. 

Sovereign  ;  a  system  primarily  intended  to  preserve  in  our 
•world  the  knowledge,  worship,  and  obedience  of  Jeho- 
vah, and  of  course  the  interests  of  genuine  virtue.  We 
have  also  seen  that  this  constitution,  and  the  laws  which 
grew  out  of  it,  admirably  secured  temporal  liberty  and 
happiness  ;  that  they  formed  a  free  and  confederate  re- 
public, combining  the  best  features  of  the  most  perfect 
governments,  which  human  wisdom  in  after  ages  has 
devised.  This  happy  government  continued,  till  the 
people,  having  lost  its  true  spirit,  fell  under  the  scourge 
of  anarchy  and  despotism.  But  the  religious  institu- 
tions of  this  nation  form  the  most  conspicuous  trait 
in  their  history.  As  their  political  laws  were  chiefly 
designed  as  handmaids  to  religion  ;  so  apostacy  from 
the  belief  and  worship  of  the  one  true  God  was  justly 
made  a  capital  crime  or  high  treason  against  the  state  ; 
and  their  sacred  rites  were  enforced  by  temporal  rewards 
and  punishments,  suited  to  their  gross  apprehensions  and 
feelings.  As  a  great  variety  and  abundance  of  religious 
ceremonies  suited  the  genius  and  exigences  of  that  people, 
and  were  needful  as  guards  against  surrounding  idolatry, 
as  memorials  of  past  events,  and  as  types  of  future  gos- 
pel blessings  ;  so  the  special  and  leading  rites  of  their 
■worship  were  admirably  fitted  to  these  ends. 

We  have  shown  that  the  ceremony  of  circumcision  was 
peculiarlv  suited  to  display,  confirm,  and  perpetuate  the 
religious  faith  and  obedience  of  the  Israelites  ;  to  secure 
them  by  an  impregnable  barrier  against  pagan  idolatry  ; 
and  to  keep  them  united  in  one  select  and  holy  fraterni- 
ty. We  have  seen  that  their  weekly  sabbath,  by  calling 
them  to  solemn  rest  and  worship  after  six  days  of  labor, 
held  up  to  their  very  senses  a  Hvely  image  of  the  six  days* 
work  of  creation  j  of  the  rest  or  complacency  of  Jehovah 


LECT.  XXI.]  JEWISH  ANTIQUITIES.  237 

on  the  seventh  day  ;  of  his  infinite  power,  wisdom,  and 
goodness  exhibited  in  the  formation  of  the  universe,  and 
in  their  redemption  from  Egyptian  bondage  ;  and  of  the 
future  eternal  rest  and  fehcity  of  his  faithful  worship- 
pers in  the  heavenly  Canaan.  Thus  it  tended  to  pro- 
mote that  exclusive  reverence  and  worship  of  the  true 
God,  those  sound  and  strong  impressions  of  moral  and 
religious  truth,  which  are  the  supports  of  private  and  na- 
tional virtue.  We  have  also  pointed  out  the  fitness  and 
utility  of  those  various  offerings  and  sacrifices,  in  which 
the  ancient  Jewish  worship  abounded.  The  frequent 
spectacles  of  bleeding  victims,  suffering  and  atoning  for 
the  guilty  offerers,  pathetically  displayed  to  their  senses 
the  purity  and  justice  of  God,  the  evil  of  transgression, 
their  own  desert  of  death,  the  necessity  of  some  atone- 
ment, and  the  readiness  of  Deity  to  pardon  the  penitent, 
through  the 'future  sacrifice  of  a  Mediator.  We  have 
also  explained  the  manner  and  shown  the  expediency  of 
those  visii?ie  appearances^  by  which  Jehovah  manifested 
himself  to  his  antient  people,  particularly  in  the  taberna- 
cle and  temple.  We  have  largely  attended  to  the  stated 
officers  of  the  Jewish  church,  such  as  the  Priests  and  the 
Lcvites  ;  and  likewise  to  those  occasional  ministers  of  re- 
ligion, the  Old  Testament  Prophets.  We  have  shown 
the  qualifications  and  important  services  of  these  several 
orders,  and  vindicated  them  from  the  aspersions  of  mod- 
ern scepticism  and  infidelity.  We  have  noticed  other  re- 
ligious distinctions  and  classes  of  men  among  the  Jews  ; 
particularly  their  Wise?nen  and  Scribes,  their  Rabbies  and 
Nazarites,  together  with  a  set  of  writers  called  the  Maso- 
rites,  who  settled  and  preserved  the  true  reading  of  the 
Hebrew  scriptures.  Lastly,  we  have  inqnired  Into  the 
nature  and  prigin  of  tho53  religious  scctsy  which  divided 


238  LECTURES  ON  Clect.  xxi 

that  people;  particularly  the  5^;;2^nV^;2/,  the  Sadducecs 
and  the  Pharisees.  The  two  last  are  frequently  mention- 
ed in  the  New  Testament.  The  Sadducees  in  many  par- 
ticulars answered  to  modern  freethinkers.  1  hey  began 
with  exploding  tradition  and  superstition,  and  with  pre- 
tending to  reform  the  word  of  God  from  corrupt  append- 
ages ;  but  they  ended  in  denying  the  existence  of  a  fu- 
ture state,  and  accommodating  their  principles  to  their 
worldly  and  licentious  inclinations.  The  Pharisees  on 
the  contrary,  like  the  modern  votaries  of  superstition, 
professed  an  uncommon  deadness  to  the  world,  and  devo- 
tion to  religion,  but  substituted  human  traditions,  trilling 
ceremonies,  and  external  mortifications  in  the  room  of 
genuine  piety  and  virtue.  Hence  our  Savior  stigmatizes 
them  as  vain  glorious  hypocrites  and  whited  sepulchres. 
We  hence  see  the  true  source  of  that  inveterate  opposi- 
tion, which  both  these  parties  manifested  to  Jesus  Christ 
and  his  gospel.  The  libertine  principles  of  the  former, 
the  carnal  traditions  and  bigotted  zeal  of  the  latter,  with 
the  pride,  selfishness,  and  national  prejudices  of  both, 
had  strongly  attached  them  to  a  temporal  Messiah.  These 
sentimeuts,  feelings,  and  expectations  inspired  thera  with 
contempt  and  malignity  against  Jesus  of  Nazareth  on  ac- 
count of  his  low  appearance  and  spiritual  doctrine.  And 
as  the  great  body  of  the  Jewish  nation  from  their  disper- 
sion to  this  day  have  closely  adhered  to  the  sentiments 
of  the  Pharisees  ;  hence  they  have  obstinately  persisted 
in  their  rejection  of  Christianity,  and  continue  still  to  ex- 
pect a  temporal  deliverer. 

Having  given  you  this  short  summary  of  our  preceed- 
ing  lectures,  we  will  finish  our  account  of  Jewish  sects  by 
describing  two  other  religious  bodies  who  make  sonie 
figure  in  sacred  or  profane  history  j  I  mean  the  Herodi- 
am  and  Essenes. 


i.ECT.  XXI.]         JEWISH  ANTIQUITIES.  239 

The  first  are  several  times  mentioned  by  the  evangelists. 
These  Herodians  derived  their  name   from   Herod    the 
great,  a  king  of  judea,  and  were  distinguished  from  the 
other  Jews  by  their  falling  in  with  his  scheme  of  subject- 
ing himself  and  his  people  to  the  Romans,  and  adopt- 
ing many  of  their  heathen  customs.     The  Pharisees  held 
it  unlawful  to  acknowledge  or  pay  tribute  to  the  Roman 
emperor,  because  they   were  forbidden  by  their  law  to 
set  a  king  over  them,  who  was  a  stranger,  and  not  one 
of  their  own  nation.     But  Herod  and  his  followers  un- 
derstood this  law  to  forbid  only  the  voluntary  election  of 
a  stranger,  and  esteemed  it  lawful  to  submit  and  pay  tax- 
es to  him,  when  force  or  conquest  had  made  him  their 
master.     These  two  sects  therefore,  though  bitterly  op- 
posed to  each  other,  yet  being  enflamed  with  still  greater 
enmity   to  Christ,  united  their  efforts  to  entangle  him 
with  this  question — "  Is  it  lawful  to  give  tribute  to  Cesar 
or  not  ?*'  If  he  gave  a  negative  answer,  the  Herodians 
would  accuse  him  of  treason  against  the  emperor ;  if  in 
the  affirmative,   the  Pharisees  would  accuse  him  to  the 
people  as  an  enemy  to  their  liberties.     Christ  by  his  pru- 
dent address  defeated  the  malice  of  both,   and  at  the 
same  time  implicitly  justified  the  Herodians  in  rendering 
tribute  to  Cesar.      When  therefore  our  Savior  in  anoth- 
er place  cautions  his  disciples  against  the  leaven  or  cor- 
rupt doctrine  of  Herod,  and  his  adherents,  he  must  re- 
fer, not  to  their  submission  to  the  government,  but  to 
their  compliance  with  the  idolatrous  customs  of  the  Ro- 
mans.    Josephus  tells  us  that  Herod,  to  ingratiate  him- 
self with  Augustus  and  his  courtiers,  had  erected  a  tem- 
ple to  his  honor,  built  a  magnificent  theatre  at  Jerusa- 
lem, instituted  pagan  games,  placed  a  golden  eagle  over 
the  gate  of  Jehovah's  temple,  and  set  up  heathen  images  m 


240  LECTURES  ON  Clect.  xxi. 

several  places  of  worship.  These  compliances  with 
idolatry  he  excused  by  pleading  the  will  of  the  emperor, 
and  the  necessity  of  obedience.  Those  who  joined  with 
Herod  in  these  compliances,  and  thus  mixed  idolatrous 
usages  with  the  religion  of  Jehovah,  were  the  Herodians 
mentioned  in  the  gospel,  and  condemned  by  our  Lord. 

The  sixth  and  last  sect,  which  claims  our  notice,  was 
that  of  the  Essenes  ;  a  name  probably  derived  from  the 
Syriac  verb  Asa  to  heal,  because  they  pretended  to  cure 
the  moral  diseases  contracted  by  irregular  passions  and 
indulgences.  This  body  of  men  grew  out  of  the  Phar- 
isees, and  carried  their  strict  discipline  to  the  greatest 
pitch  of  severity.  Three  learned  writers,  Josephus,  Phi- 
lo,  and  Pliny,  have  given  many  curious  particulars  of 
this  wonderful  sect.  I  will  give  you  a  portrait  of  this 
religious  class  from  the  three  authors  abovenamed. 

Both  the  opinions  and  practices  of  the  Essenes  were 
remarkably  strict.  They  maintained  the  doctrine  of  abso- 
lute predestination.  They  believed  that  God  influences 
and  disposes  all  actions  and  events.  While  they  agreed 
with  the  Pharisees  in  the  belief  of  a  future  state,  they 
dissented  from  them  with  regard  to  the  resurrection  of 
the  dead ;  for  they  held  that  the  souls  of  men  after 
death  are  fixed  in  everlasting  happiness  or  misery  accord- 
ing to  their  actions  here,  without  any  more  returning  to 
or  inhabiting  bodies  ;  that  the  souls  of  good  men  are 
transmitted  to  a  delightful  region,  which  is  never  molested 
either  with  storms,  or  snow,  or  raging  heat,  but  is  ever  re- 
freshed with  gentle  gales  ;  while  the  spirits  of  the  wick- 
ed go  to  a  place  dark  and  cold,  filled  with  punishments, 
which  will  never  cease.  The  Essenes  regarded  corporeal 
and  earthly  pleasure  as  mean  and  sinful.  They  placed 
Hbsiincnce  and  the  mortification  of  their  passions  among 


lECT.  xxi.]  JEWISH  ANTIQUITIES.  241 

the  highest  virtues.     Hence  they  generally  renounced  or 
refrained  from  marriage.      But  to  keep  alive  and  propa- 
gate their  sect,  they  took  into  their  fraternity  other  men's 
children,  whom  they  treated  with  parental  affection,  and 
carefully  educated  in  their   own  principles   and  habits. 
Pliny  speaks  of  them  with  admiration  as  the  only  sort  of 
men  in  the  world,  who  lived  without  w^omen,  and  who 
were  perpetually  propagated  without   any   being  born 
among  them.     He  tells  us  that  they  were  daily  recruited 
by  the  resort  of  new  comers,  whom  misfortune,  or  peni- 
tence for  past  guilt,   or  the  love  of  serious  retirement 
impelled  to  take  shelter  in  their  pious  and  benevolent 
association.     This  sect  held  riches  in  great  contempt. 
They  maintained  a  perfect  community  of  goods.     Every 
one,  who  joined  their  institution,  gave  up  all  his  interest 
into  the  public  stock  ;  so  that  no  member  was  either  ele- 
vated above,  or  depressed  below  the  level  of  his  breth- 
ren;  but  the  property  of  the  whole  was  equally  enjoyed 
by  all.    They  had  stewards  chosen  to  manage  their  com- 
mon fund,  and  to  provide  for  their  several  necessities. 
They  did  not  all   live  together  in  one  city  or  territoryj 
but  were  distributed  into  a  number  of  sodalities,  who 
dwelt  in  different   cities.     Each  of  these  sodalities  had  a 
procurator,  who  took  care  of  all  travellers  of  their  sect, 
providing   them  with  everv   convenience  ;   so  that  when 
they  journeyed,  they  carried  nothing  with  them  for  their 
support,  but  made  as  free  use  of  these  hospitable  broth- 
erhoods, even  though  they  never  saw  them  before,  as  we 
do  of  our  own  families  or  intimate  friends.     They  never 
bought  nor  sold  any  thing  among  themselves,  but  every 
one  according  to  his  ability  or  necessity  freely  gave  or  re- 
ceived. Their  mode  of  living  was  surprisingly  temperate 
and  austere.     Their  houses  were  mean;  their   clothes 


24t  ].ECTURES  ON  [lect.  xxi. 

made  of  wool  without  any  dye,  and  never  changed,  till 
they  were  quite  unfit  for  use  ;  theirfood  coarse ;  and  their 
drink  water.  They  rejected  every  bodily  ornament.  Their 
morals  were  very  exact  and  pure.  Though  in  all  other  mat- 
ters they  followed  the  guidance  of  their  superiors,  yet  in 
offices  of  mutual  assistance,  and  of  mercy,  they  wereentrus- 
ted  with  full  discretionary  power.  They  governedtheir  pas- 
sions, particularly  their  anger,  Avith  great  justice  and  mod- 
eration ;  and  kept  their  faith  with  immoveable  steadiness. 
They  despised  and  triumphed  over  pain  and  suffering. 
They  esteemed  death  itself,  when  endured  in  a  good 
cause,  better  than  immortality.  They  admitted  no  can- 
didate into  their  society  till  after  a  probation  and  disci- 
pline of  three  years ;  and  before  his  reception  to  their 
fellowship,  they  bound  him  by  solemn  oath,  first  to  wor- 
ship and  serve  God ;  secondly  to  exercise  strict  justice 
toY/ard  men  ;  and  in  short,  to  observe  with  exactness 
and  perseverence  all  the  rules  of  the  society.  Those, 
whom  they  convicted  of  any  gross  transgression,  were  ex^ 
pelled  from  their  community.  Persons  thus  expelled  of, 
ten  perished  by  a  miserable  death  ;  for  they  felt  them- 
selves restrained  by  their  vows  to  the  society  frorareceiv- 
ino-  food,  except  from  their  own  sect ;  and  were  there- 
fore forced  to  feed  like  the  brutes  on  the  herbs  of  the 
field,  tiil  their  bodies  v^ere  consumed  by  famine.  In  their 
public  administration  of  justice  they  were  exceedingly  ac- 
curate. They  never  gave  sentence,  unless  a  hundred  at 
least  were  present;  and  what  was  thus  decreed  was  irrevo- 
cable. Next  to  God,  they  paid  the  greatest  reverence  and 
t;ubmission  to  their  rulers,  and  to  the  public  will.  Though 
they  v/ere  voluntarily  destitute  of  money,  of  property, 
and  of  servants ;  though  they  rejected  every  kind  of  mer- 
chandize, traiiic,  and  navigation,  and  every  art  connect- 


LECT.  XXI.]         JE^V^SH  ANTIQUITIES.  243 

ed  with  or  assistant  to  war  •,  yet  they  esteemed  themselves 
the  richest,  the  safest,  and  the  most  happy  people  on 
earth.  In  the  strict  observation  of  the  sabbath  they  ex- 
ceeded all  the  other  Jews.  For  they  not  only  prepared 
their  meal  for  that  day  the  evening  before,  but  dared  not 
ttlcve  a  vessel  out  of  its  place  during  the  sabbath.  Their 
religious  strictness  also  pervaded  every  day.  For  rising 
very  early,  they  dedicated  to  the  duty  of  prayer  the  whole 
time  before  the  sun  appeared.  They  repaired  to  and 
portook  of  their  daily  meals  with  as  much  decorum  and 
religious  acknowledgment  of  their  Maker,  as  if  they  had 
been  worshipping  together  in  his  temple.  In  a  wordy 
according  to  the  aboveroentioned  writers,  they  were  dis- 
tinguished patterns  of  the  love  of  virtue,  of  their  neigh- 
bour, and  of  God. 

I  have  dwelt  thus  long  on  this  religious  sect,  not  dll- 
ly  to  give  you  a  full  view  of  their  extraordinary  chafact- 
er,  but  to  obviate  the  wrong  conclusions,  which  have 
been  drawn  from  their  history  both  by  papists  and  de- 
ists. The  papists  have  eagerly  contented  that  these  Es- 
senes,  at  least  that  portion  whom  Philo  describes  as 
wholly  dedicated  to  a  devout  and  contemplative  life, 
were  christian  monks,  converted  and  instituted  by  St. 
Mark ;  whence  they  infer  the  divine  institution  of  a  mo- 
nastic life.  But  Philo  says  nothing  about  Christianity  in 
his  account  of  this  sect.  He  represents  them  not  as  a  new 
body  of  men,  as  the  christians  then  were,  but  as  an  order 
of  long  standing,  as  having  writings  of  antient  date,  as  de- 
riving their  philosophy  by  tradition  from  their  forefath- 
ers, as  being  widely  dispersed  among  the  Greek  and  bar- 
barous nations,  as  rigorously  observing,  not  the  first,  but 
the  seventh  day  as  their  sabbath,  and  as  celebrating  their 
festivals  according  to  the  law  of  Moses.  These  and  oth- 
er particulars  evidently  describe,  not  Christian,  but  Jew- 


244  LECTURES  ON  [lect.  xxi. 

ish  monks.  It  is  possible  however  that  some  of  these  re- 
cluses among  the  Jews  might,  on  their  conversion  to 
Christianity,  still  retain  their  habits  of  devout  retirement 
from  the  world,  and  thus  by  degrees  give  birth  to  chris- 
tian monkery.  We  are  able  to  trace  the  origin  of  mo- 
nastic institutions  in  the  christian  church  to  nearly  the 
middle  of  the  third  century.  During  the  persecution  of 
the  emperor  Decius,  Paul,  a  young  gentleman  of  Egypt, 
fled  into  a  neigh bourmg  desart  and  abode  there  in  a  cave 
for  ninety  years.  About  twenty  years  after  his  re- 
tiring, Anthony,  a  youth  of  the  same  provmce,  allur- 
ed by  the  religious  fame  of  Paul,  sequestered  himself  in 
the  same  desart.  Many  others,  catching  the  same  spir- 
it, resorted  to  him,  and  were  formed  into  a  body  under 
his  direction  and  government.  From  this  source  sprung 
all  the  monastic  institutions  of  Christendom.  They  can 
claim  no  patronage  nor  warrant  from  the  religion  of  the 
New  Testament ;  which  every  where  enjoins  contentment 
and  diligence  in  our  several  worldly  callings,  and  directs 
us  to  serve  our  Maker  and  contribute  to  social  good  by  fil- 
hng  these  with  useful  activity  j  whereas  monks  of  every 
description  desert  their  proper  stations  in  society,  and 
waste  their  lives  in  contemplative  and  useless  indolence. 

These  observations,  while  they  refute  the  arguments  of 
papists  in  favor  of  their  monks,  equally  silence  the  cavil 
of  deists,  who  pretend  that  Christianity  is  an  unsocial,  aus- 
tere institution,  which  grew  out  of  the  Jewish  sect  above 
described.  But  as  none  of  the  peculiar  doctrines  and 
precepts  of  the  gospel  are  to  be  found  in  those  of  theEs- 
senes  ;  so  none  of  the  peculiarities  of  the  latter  are  adopt- 
ed by  the  former.  On  the  contrary,  our  Savior  and  his 
apos  ties,  by  condemning  the  extreme  nicety,  superstition, 
and  rigor  of  the  Pharisees,  have  implicitly  and  even  more 


LEcT.xxi.]  JEWISH  ANTIQUITIES.  245 

severely  condemned  the  still  greater  superstitions  of  the 
Essenes  ;  such  as  their  scrupulous  and  frequent  wash- 
ings, their  too  rigid  observance  of  the  sabbath,  their  ab- 
staining from  meats,  which  God  created  for  man*s  use, 
their  severe  restrictions  of  "  Touch  not,  taste  not,  han- 
dle not,"  their  will  worship  and  affected  humility  in  neg- 
lecting and  afflicting  the  body,  their  forbidding  marriage, 
that  honorable,  necessary,  and  divine  institution  ;  these 
and  other  particulars,  especially  their  denial  of  a  future 
resurrection,  which  is  the  main  object  of  the  christian 
hope,  are  wholly  inconsistent  with,  and  pointedly  con- 
demned by  the  New  Testament.  Most  of  these  articles 
are  expressly  reprobated  by  St.  Paul  in  his  epistle  to  the 
Colossians  ;*  which  suggests  a  probability,  that  there 
was  a  sodality  of  Essenes  at  Colosse,  and  that  some  of  the 
christians  there  favored  their  singularities. 

While  these  remarks  hold  up  Christianity  as  an  amia- 
ble and  beneficent  institution,  directly  opposed  to  a  life 
of  useless  rigor  and  separation  from  the  world  ^  they 
suggest  to  you,  my  young  friends,  your  future  path  of 
duty.  You  are  now  sequestered  from  the  world  for  a 
season,  that  you  may  return  to  it  with  enlarged  capaci- 
ties of  usefulness.  Neither  reason  nor  Christianity  will 
permit  you,  when  you  quit  this  literary  retirement,  to 
bury  yourselves  in  indolent  ease,  in  learned  or  even  reli- 
gious privacy.  The  spirit  of  the  gospel,  early  and  deep- 
ly imbibed,  will  carry  you  far  beyond  the  Jewish  Phari- 
sees and  Essenes  in  real  devotion  and  sanctity,  and  at  the 
same  time  render  you  social,  active,  and  beneficent  oo 
the  stage  of  the  world. 

•  Chap.  ii.    28,  23. 


246  LECTURES  ON  [lect.  xxir. 

LECTURE  XXII. 

Peculiarities  of  the  Hebrew  ritual.      Subordinate  regulations  of  the 
Israelites  J  to  distinguiih  the^n  from  the  absurd  usages  of  idolaters. 

XXAVING  considered  the  principal  features  of 
the  antient  Hebrew  worship,  we  shall  now  contemplate 
some  other  parts  of  that  instiution,  and  show  their  ad- 
mirable tendency  to  preserve  the  Israelites  from  sur- 
rounding idolatry,  and  to  keep  alive  the  principles  and 
practice  of  the  true  religion. 

Beside  the  daily  worship,  the  observance  of  weekly 
sabbaths,  and  of  three  annual  feasts,  which  we  formerly 
noticed,  their  ritual  appropriated  a  religious  service,  con- 
sisting of  animal  and  vegetable  offerings,  to  the  first  day 
of  every  month,  or  to  every  new  moon.*  As  the  moon 
is  one  of  the  great  and  benificent  luminaries  of  heaven  j 
so  she  was  early  esteemed  and  worshipped  as  a  goddess 
by  the  heathen  world.  It  was  natural  for  her  worship- 
pers to  celebrate  her  return  and  renovated  splendor  at  the 
beginning  of  each  lunar  month,  with  peculiar  ceremonies 
of  joy  and  adoration.  Agreeably  many  pagan  writers 
represent  these  monthly  celebrations  as  very  joyous  and 
magnificent,  as  accompanied  with  numerous  and  costly 
victims,  with  the  blowing  of  trumpets,  with  a  great  show 
both  of  festivity  and  devotion,  and  in  particular  with 
sacrificing  a  goat  to  the  object  of  their  worship,  because 
the  horns  of  this  animal  resembled  the  curved  figure  of 
the  new  moon.  As  this  species  of  idolatry  was  very 
prevalent  in  the  eastern  world,  and  the  Hebrews  them- 
selves were  strongly  inclined  to  it ;  Jehovah  wisely  trans- 
ferred to  himself  those  occasions  and  rites  of  adoration, 

.•  Numb,  xxviii.  II,  i6.    x.  lo. 


LECT.  XXII.]         JEWISH  ANTIQUITIES.  247 

which  superstition  had  thus  profaned.  He  directed  his 
people  to  consecrate  every  new  moon  to  him,  by  perform- 
ing many  of  the  same  ceremonies  to  his  honor,  which 
idolaters  dedicated  to  this  pretended  queen  of  heaven. 
While  in  this  way  he  indulged  the  taste  of  the  Israelites 
for  this  monthly  and  pompous  festival,  he  effectually  bar- 
red its  idolatrous  abuse,  and  led  them  to  acknowledge 
him  as  the  one  true  God,  of  whom  the  moon  in  all  her 
revolutions,  as  well  as  every  other  part  of  visible  nature, 
was  but  the  creature  and  minister.  Agreeably  the  learn- 
ed Grotius  and  Patrick  justly  observe,  that  the  law,  di- 
recting this  celebration,  repeatedly  mentions  Jehovah  as 
the  exclusive  object  of  it,  and  in  particular  says  that 
"  the  goat  shall  be  offered  for  a  sin  offering  to  the  Lord;^* 
that  is,  says  a  Jewish  rabbi ;  this  goat  was  to  be  offered 
expressly  to  Jehovah,  to  extirpate  the  religion  of  those, 
who  worshipped  the  moon  ;  whereas  the  same  animal, 
when  directed  to  be  offered  on  other  solemnities,  is  sim- 
ply styled  a  goat,  or  a  sin  offering,  because  there  was  no 
danger  of  mistaking  the  object  of  their  sacrifice ;  but 
here  this  clause  was  necessary  to  root  out  that  inveterate 
idolatry,  which  had  long  sacrificed  to  the  moon  at  this 
season,  as  well  as  to  the  rising  sun.  How  ready  the  Jews 
were  to  relapse  into  this  idolatrous  custom,  appears  from 
several  passages  of  Jeremiah,  which  represent  them  as 
making  cakes  and  burning  incense  to  the  queen  of  heav- 
en j  yea  boldly  tellingthe  prophet, that  when  they  did  thus, 
they  enjoyed  health  and  plenty,  and  saw  no  evil  ;  but 
that  when  they  left  off  this  practice  they  wanted  all  things.* 
"Was  it  not  wise  and  beneficent  in  the  Mosaic  law  to  crush 
this  prevailing  evil,  by  converting  the  occasion  and  rites 
of  this  idolatry  into  a  religious  solemnity  to  the  true 
God? 

*  Jerem.  vH.  i8. — x'liv.  17.  &c. 


248  LECTURES  ON  [lect.  xxi!, 

Further,  as  the  ritual  thus  directed  a  monthly  celebra- 
tion, so  it  enjoined  an  annual  service  on  the  beginning  of 
the  seventh  month — "  In  the  seventh  month,  on  the  first 
day  of  the  month,  ye  shall  have  a  holy  convocation  ;  it  is 
the  the  day  of  blowing  the  trumpets  unto  you."*     It  ap- 
pears that  the  month,  here  styled  the  seventh,  was  origi- 
nally the  first,  and  probably  was  so  from  the  creation,  and 
that  it  still  continued  the  beginning  of  the  Jewish  irm/year; 
though  their  sacred  year  was, by  divine  appointment,  com- 
puted from  their  memorable  departure  from  Egypt.    The 
beginning  therefore  of  their  seventh  month,  according  to 
the  new  or  ecclesiastical  reckoning,  was  really  the  com- 
mencement of  the  antient  year,  and  was   therefore  fit- 
ly celebrated  by  some  peculiar  rites  of  religion.     Accord- 
ingly, in  addition  to  the  common  sacrifices  of  every  day, 
and  every  new  moon,  a  variety  of  special  offerings  is  direct- 
ed for  this  day.     The  blowing  of  trumpets  is  also  enjoin- 
ed as  a  memorial. t     As  all  nations  made  great  rejoicings 
at  the  beginning  of  the  year,  and  frequently  sounded 
trumpets  as  one  demonstration  of  their  joy  and  thanks- 
giving ;   God  wisely  permitted  and  ordered  his  own  peo- 
ple to  observe  similar  ceremonies  on  the  same  occasion,  in 
honor  of  himself.     While  the  surrounding  heathens  at 
the  beginning  of  the  new  year,  worshipped  the  sun,  as 
the   king  of  heaven,  the   ruler   of  the  seasons,  and  the 
author  of  their  yearly  blessings  ;    the  Hebrews  at  this 
season   celebrated  Jehovah,  as  the  Creator  of  the  sun, 
the  Director  of  his  annual  revolutions,  and  the  sole  Dis- 
penser of  prosperous  days  and  years.     Their  blowing 
of  the  trumpets  was  a  joyful  memorial  of  the  creation  of 
the  world,  when  the  first  year  began  its  course.     It  was 
a  thankful  commemoration  of  the  goodness  of  Jehovah  in 

•  Numb,  xxix,  i.  f  Lev.  xsiii.  24. 


LECT.  xxii.J         JEWISH  ANTIQUITIES.  249 

the  year  just  closed,  and  a  devout  recognition  of  his  sole 
empire  over  all  the  heavenly  luminaries  and  motions,  and 
over  the  operations  of  nature  here  below.  In  a  word, 
this  religious  service  on  the  first  day  of  the  year  w-as  in- 
tended and  fitted  to  unite  their  hearts  to  the  true  God  in 
gratitude  for  his  past,  and  humble  dependence  for  his  fu- 
ture blessings. 

Another  peculiarity  of  the  Jewish  ritual  was  the  ap- 
pointment of  a  sabbatical  year.  The  law  directs  the 
people  to  sow  and  reap  their  fields  six  years,  but  in 
the  seventh  year  to  do  neither,  but  to  regard  it  as 
a  sabbath  of  rest  for  the  land  and  for  the  nation.  If 
any  of  them  asked,  what  shall  we  eat  the  seventh  year, 
since  we  are  neither  to  sow  nor  gather  in  our  increase  ? 
Jehovah  replies,  I  will  command  my  blessing  upon  you  In 
the  sixth  year,  and  it  shall  bring  forth  fruit  for  three 
years.'**  Many  at  first  view  may  think  this  a  very  im- 
politic and  severe  regulation,  as  it  barred  a  whole  com- 
munity every  seventh  year  from  the  useful  cultivation 
and  produce  of  their  estates,  and  thereby  seemed  to  ex- 
pose them  to  poverty,  famine,  and  ruin.  But  this  very 
objection  proves  the  divine  authority  of  this  law  ;  for  no 
impostor  would  have  dared  to  propose  so  extravagant  and 
fatal  a  project ;  and  no  people  in  their  senses  could  have 
been  persuaded  to  adopt  it.  Or  if  some  bold  deceiver  or 
enthusiast  had  in  the  first  instance  wrought  up  a  whole 
nation  to  believe  that  they  ought  to  rest  every  seventh 
year,  and  that  the  year  preceding  would  miraculously  pro- 
duce a  harvest  equal  to  that  of  three  ordinary  years  ; 
yet  the  event  would  certainly  cure  their  infatuation,  and 
blast  the  pretended  authority  of  the  deceiver.  Since 
therefore  the  Jewish  people  did  embrace  this  law,  and 

*  Levi  sx.  I.     viii,   20,  ai. 

Hh 


250  LECTURES  ON  [lect.  xxir, 

others  eqiuiHy  hazardous,  and  steadily  adhered  to  them 
for  many  hundred  years  ;  we  must  conclude  that  they 
had  full  evidence  of  their  divine  original,  and  that  they 
actually  experienced  an  extraordinary  blessing  in  observ- 
ing them.  We  must  in  particular  conclude  that  the 
promise  of  a  miraculous  increase  every  sixth  year,  was 
faithfully  performed.  This,  and  this  only  would  remove 
all  objections  to  the  statute  in  question,  and  induce  their 
persevering  compliance  with  it.  This  would  operate  as 
a  standing  extraordinary  confirmation  of  the  Mosaic  re- 
ligion. We  may  add  that  the  law  before  us  was  adapt- 
ed to  many  excellent  purposes.  It  forcibly  taught  the 
Israelites  that  God  was  the  sovereign  Proprietor  of  their 
land,  and  they  tenants  at  will  under  him  ;  that  it  was  his 
prerogative  to  say  when  they  should  till  the  soil,  and 
when  they  should  let  it  rest.  While  it  thus  impressed 
them  \vith  his  sovereignty  and  their  subjection,  it  habitu- 
ated them  to  a  constant  dependence  on  his  Providence  by 
showing  that  his  blessing  could  and  would  provide  for 
his  obedient  servants,  even  without  the  aid  of  human  in- 
dustry. It  proclaimed  to  them  and  the  surrounding  na- 
tions the  infinite  superiority  of  the  God  of  Israel  to  the 
idols  of  the  heathen  ;  since  none  of  them  ever  promised 
or  peformed  such  wonders  for  their  votaries.  It  gave 
them  a  sensible  pledge  of  the  truth  and  faithfulness  of 
their  covenant  God,  and  of  the  certain  fulfilment  of  all 
his  promises,  however  great,  on  condition  of  their  fideli- 
ty to  him.  Thus  it  held  out  the  strongest  and  most  en- 
couraging motives  to  cheerful  obedience.  It  also  taught 
them  sympathy  and  generosity  to  their  poor  neighbours 
and  domestic  servants  ;  since  these,  during  the  sabbatical 
year,  were  on  the  same  level  with  their  superiors  with  re- 
gard to  sowing  and  reaping,  and  were  entitled  equally  with 


LEcT.xxii.]  JEWISH  ANTIQUITIES.  251 

them  to  share  in  the  spontaneous  fruits  of  the  land  ;  for 
during  this  year  the  whole  country  was  the  common 
property  of  the  rich  and  the  poor.  This  year  of  rest 
likewise  gave  leisure  to  all  classes  to  attend  to,  and  im- 
prove in  the  knowledge,  spirit,  and  practice  of  religion. 
Accordingly  during  this  season  the  law  of  God  was  to  be 
solemnly  read  in  a  general  assembly  of  the  people,  con- 
sisting of  the  men,  women  and  children.*  This  sabbati- 
cal year  was  also  fitted  to  add  new  force  and  dignity  to 
the  weekly  sabbath,  and  to  impress  more  deeply  the  his- 
tory of  the  creation  in  six  days,  the  rest  of  the  seventh, 
and  the  infinite  perfections  of  the  Creator.  By  afford- 
ing seasonable  rest  to  the  land,  it  enabled  them  to  leave 
it  in  full  vigor  to  posterity,  and  thus  expanded  their  views 
to  the  good  of  distant  ages.  Finally,  this  annual  rest  from 
toil  was  a  sensible  image  of  man's  primitive  state,  as  con- 
trasted with  that  labor  and  hardship,  which  sin  introduc- 
ed ;  and  v/as  likewise  a  striking  pledge  of  that  spiritual 
and  eternal  rest,  which  the  promised  Messiah  should  pro- 
cure, and  which  all  the  faithful  shall  ultimately  enjoy. 

I  shall  only  subjoin,  that  their  seventh  year  was  a  year 
of  release  ;  in  which  creditors  were  freely  to  discharge 
their  poor  debtors,  who  had  borrowed  money  for  their 
necessary  subsistence,  and  were  unable  to  pay  without 
obliging  themselves  to  quit  their  own,  for  some  pagan 
country.  This  law  did  not  bar  the  creditor  from  receiv- 
ing his  due,  if  the  debtor  or  his  friends  could  pay  it  j  but 
only  from  legally  exacting  it.  This  regulation  was  wise- 
ly intended  to  preclude  such  extreme  poverty  and  distress 
among  the  Hebrews,  as  would  dishonor  their  character 
and  religion.  It  was  intended  to  foster  among  them  a 
i^i^rciful  and  liberal  spirit,  a  pious  sense  of  their  obliga- 
tion;t0  God  /pr  theu\  worldly,  possessions,  ^  disposition 

*  Dcut.  xxsi.  10.  ij. 


252  LECTURES  ON  [lect.  xxii. 

to  use  them  agreeably  to  his  pleasure,  and  a  reliance  on 
his  promised  blessing  to  reward  their  acts  of  generosity. 
Another  peculiarity  of  the  Hebrew  law  was  the  year 
of  jubilee^  so  called  from  a  particular  sound  of  the  trum- 
pet, by  which  it  was  proclaimed.  This  took  place  every 
fiftieth  year,  or  after  seven  sabbaths  of  years.  It  was  ob- 
sreved  like  the  other  sabbatical  years,  and  was  also  distin- 
guished  by  this  high  privilege,  that  it  restored  every  na- 
tive Israelite  to  his  original  property  and  freedom.  As 
each  Jewish  family  had  received  a  certain  portion  of  Ca- 
naan by  lot,  and  held  this  estate  under  God  as  pro- 
prietor ;  so  the  divine  law  allowed  this  property  to  be 
alienated  only  for  a  limited  time,  that  is,  from  one  jubi- 
lee to  another.  At  the  end  of  every  half  century  estates, 
which  had  been  sold  or  mortgaged,  reverted  to  their  for- 
mer owners  or  their  heirs,  free  of  every  charge  and  in- 
cumbrance. This  was  no  injury  to  the  purchaser,  be- 
cause the  year  of  jubilee  being  constitutionally  fixed,  eve- 
ry one  made  his  contract  accordingly.  By  the  English 
laws  indeed,  which  are  generally  rational  and  equal,  if 
lands  be  granted  with  this  condition,  that  the  grantee 
shall  never  alienate  them,  though  the  grant  is  valid,  the 
condition  is  null  ;  because  English  liberty  involves  a  right 
in  every  man  to  dispose  of  his  own  property.  Yet  if  the 
king  grant  lands  on  this  condition,  the  limitation  is  bind- 
ing. Now  as  God  was  the  king  of  Israel,  as  the  country 
and  its  tenants  were  his  property,  he  meant  by  this  pro- 
vision to  enforce  his  rights  and  their  correspondent  duties. 
He  hkewise  intended  to  keep  up  the  distinction  of  fami- 
lies and  tribes,  and  to  induce  a  careful  attention  to  their 
several  genealogies ;  since  estates,  sold  from  one  family 
to  another,  must  in  due  time  revert  to  the  former,  and  of 
course  the  evidence  of  each  one's  pedigree  l^ecame  a  very 


LECT.  XXII.]         JEWISH  ANTIQUITIES.  253 

interesting  object.  This  clear  and  permanent  distinction 
of  houses  and  tribes  was  important  in  many  respects.  It 
was  an  essential  ingredient  in  their  free  and  well  balanced 
government.  It  was  indispensible  to  the  verification  of 
those  prophecies,  which  respected  particular  tribes,  and 
especially  those,  which  related  to  the  descent  of  our 
Savior.  The  provision  before  us  had  an  excellent  effect  on 
the  reasonable  equality  and  liberty  of  the  several  citizens. 
It  prevented  both  exorbitant  wealth  and  hopeless  indi- 
gence. As  it  precluded  a  lasting  accumulation  of  proper- 
ty in  the  hands  of  a  few,  which  might  enable  them  to 
oppress  or  subjugate  the  many  ;  so  it  protected  every 
family,  however  poor,  from  slavery  and  ruin  ;  since  the 
original  property  and  freedom  of  each  person  and  house- 
hold, though  sold  or  forfeited  for  a  time,  would  at  length 
be  restored.  For  this  law  gave  back  liberty,  as  well  as 
estate,  to  those,  who  had  lost  it.  What  a  glorious  and 
joyful  period  was  this  year  of  jubilee  to  those  Hebrews, 
who  had  groaned  under  poverty  and  servitude !  What 
patience  and  courage,  what  high  gratitude,  patriotism, 
and  satisfaction  must  have  arisen  from  the  anticipation 
and  experience  of  its  blessings  !  But  how  much  more 
joyful  is  the  spiritual  jubilee  of  the  gospel,  which  em- 
inently proclaims  the  acceptable  year  of  the  Lord, 
which  restores  to  the  poor  and  miserable  slaves  of  sin 
that  divine  liberty,  that  eternal  inheritance,  which  diso- 
bedience had  forfeited  !  How  welcome  that  great  Deliver- 
er, who  comes  to  preach  glad  tidings  to  the  poor,  to  heal 
the  broken  hearted,  to  proclaim  liberty  to  the  captives, 
and  the  opening  of  the  prison  to  them  that  are  bound. 
Doubtless  this  distinguished  Jewish  year,  as  well  as  their 
other  symbolical  institutions,  prefigured  to  the  pious  He- 


254  LECTURES  ON  [lect.  xxii. 

brews,  and  gradually  prepared  them  for  the  more  spiritu- 
al and  perfect  dispensations  of  the  gospel.* 

We  will  now  pass  from  the  religious  worship  of  the 
Israelites  to  those  subordinate  regulations,  which  tended 
to  preserve  them  a  distinct  and  a  holy  people.  Many  of 
these  regulations  were  directly  pointed  against  customs, 
which,  however  innocent  in  themselves,  had  been  abused 
by  heathen  nations  to  the  purposes  of  superstition  and 
idolatry.  Some  of  these  customs  were  hinted  on  a  for- 
mer occasion.  But  it  may  be  useful  to  bring  into  one 
compendious  view  that  part  of  the  Jewish  code,  which 
forbids  such  dangerous  practcies. 

It  was  one  great  artifice  of  the  pagan  priests  to  ope- 
rate on  the  weakness  and  tenderness  of  men's  disposi- 
tions. They  knew  that  mankind  fear  nothing  so  much 
as  the  loss  of  their  fortunes,  and  of  their  children.  Ac- 
cordingly the  worshippers  of  the  sun  or  the  fire  declared, 
that  causing  their  children  to  pass  through  the  fire  to 
Moloch,  the  sun,  and  thus  purifying  and  dedicating  them 
to  this  deity,  was  necessary  to  insure  their  lives  and  pros- 
perity. This  ceremony  grew  up  to  a  most  barbarous  su- 
perstition ;  insomuch  that  parents  actually  burned  tiieir 
children   in  fire,    as  an  offering  tO'  this   idol.       Hence 

*  The  jubilee  of  the  antient  Hebrews  is  happily  moralized,  and  accommo-. 
dated  to  gospel  times  in  die  fortieth  and  one  hundred  and  sixty  second  hymns  of 
Belknap's  Collection.     The  former  begins  tims 

Blow  ye  the  trumpet,  blow 

The  gladly  solemn  sound  ! 

Let  all  the  nations  know, 

To  earth's  remotest  bound, 
*    ■                       The  year  of  jubilee  is  come, 
Aj'l                    Return  ye  ransom'd  sinners  home. 
^:  The  latter  begins  thus 

Loud  let  the  tuneful  trumpet  sound 

And  spread  the  joyful  tidings  found  ; 

Let  every  soul  with  transport  hear 

And  hail  the  Lord's  accepted  year. 


LECT.XXII.3  JEWISH  AN^riQUITIES.  255 

arose  that  divine  prohibition — "  Thou  shalt  not  let  any 
of  thy  seed  pass  through  the  fire  to  Moloch."*  The 
wisdom  of  this  guard  against  so  abominable  a  custom 
needs  no  illustration. 

It  was  the  doctrine  of  antient  idolaters,  that  blood  was 
a  grateful  food  to  the  demons,  whom  they  worshipped. 
They  therefore  carefully  preserved  the  blood  of  their  vic- 
tims in  some  vessel  or  trench ;  and  seating  themselves 
around  it,  partook  of  the  flesh,  while  the  demons,  as  they 
fancied,  drank  the  blood ;  and  thus  they  supposed  them- 
selves to  have  communion  at  one  table  with  their  gods, 
and  to  receive  their  inspiration  and  blessing.  This  was 
one  important  reason  of  that  law-^Ye  shall  not  eat  any 
thing  with,  or  as  the  original  exactly  signifies,  at,  or  7iear^ 
or  before  the  blood  ;  that  is,  ye  shall  not  imitate  the  mag- 
ical rites  of  the  Zabians,  who  eat  and  drink  at  or  around 
the  blood  of  their  victims,  expecting  hereby  to  allure  de- 
parted ghosts  to  converse  with  them,  and  impart  to  them 
their  secrets.  Accordingly  this  law  is  immediately  con- 
nected with  the  prohibition  of  "using  enchantments,  and 
observing  times  j'*t  which  all  expositors  refer  to  the  an- 
tient customs  of  the  heathen  divination. 

It  was  the  early  usage  of  idolaters  to  offer  to  their  gods 
such  things  as  were  most  pleasing  to  their  own  palates, 
particularly  honey  and  leavened  breads  from  an  idea  that 
these  things  would  be  particularly  grateful  to  their  deities. 
These  sweet  and  delicious  offerings  were  especially  made 
to  the  infernal  gods  and  to  dead  heroes.  Hence  the  true 
God  excluded  botiey  and  leaven  from  his  altar,{  that  his 
worship  and  people  might  be  kept  pure  from  sentiments 
and  customs,  so  gross  and  debasing. 

The  Zabians  had  likewise  a  magical  rite  of  boiling  a  kid 

*  Lev.  xviii,  ai.        f  Lev.  xix,  26.         \  Lev.  ii.  11. 


256  LECTURES  ON  [lect.  xxii. 

in  the  milk  of  its  dam,  and  sprinkling  the  broth  on  the 
trees,  gardens,  and  fields,  in  order  to  render  them  more 
fruitful,  and  the  gods  more  propitious.  Hence  that  di- 
vine prohibition — "  Thou  thalt  not  seethe  a  kid  in  his 
mother's  milk."*  The  action  here  forbidden  carries  su- 
perstition or  magic  on  its  very  face,  and  therefore  must 
have  been  prohibited  on  this  ground. 

Another  usage  of  antient  idolaters  was  to  cut  off  the 
hair  of  their  heads  and  beards,  and  offer  it  to  their  gods 
by  laying  it  on  the  dead  bodies,  throwing  it  into  the 
graves  of  their  deceased  friends.  They  also  tore  and 
wounded  their  flesh  on  funeral  occasions,  in  order  to  give 
pleasure  to  their  deities,  and  comfort  to  their  departed 
relatives.  They  likewise  with  needles  or  a  hot  iron  made 
characters  or  marks  in  their  bodies,  expressing  the  name, 
or  mystical  number,  or  peculiar  symbol  of  that  demon  or 
idol,  to  whose  service  and  blessing  they  hereby  became 
devoted.  To  prevent  such  idolatries,  Jehovah  command- 
ed his  people — "  Ye  shall  not  round  the  corners  of  your 
heads,  nor  mar  the  corners  of  your  beards.  Ye  shall 
not  make  any  cutting  in  your  flesh  for  the  dead  j  nor 
print  any  mark  upon  you.'*t 

The  early  pagans  believed  that  the  gods  peculiarly  in- 
habited and  delighted  in  groves  and  high  places.  Hence 
these  gradually  became  the  scenes  of  idolatry,  particular- 
ly of  the  impure  rites  of  Venus  and  Priapus.  Hence  the 
Israelites  were  forbidden  to  worship  in  such  places,  and 
even  to  plant  groves  near  the  divine  altar. J 

It  was  another  idolatrous  usage  for  men  to  worship 
Venus  in  the  dress  of  women,  and  for  women  to  worship 
Mars  arrayed  in  the  warlike  habit  of  men.  As  these  no- 
tions of  gods  and  goddesses  of  different  characters  and 

•  EioJ.  xxiii.  19.  t  Lev.  xix.  47,38.  J  Deut.  xvi.  %l: 


LECT.xxii.]  JEWISH  ANTIQUITIES.  257 

sexes,  and  this  confounding  of  the  appropriate  garmentf: 
of  men  and  women,  implied  or  gave  birth  to  the  gross- 
est superstition  and  debauchery  ;  the  divine  law,  to  pre- 
vent these  evils,  enacted,  "  The  woman  shall  not  wear 
that  which  pertaineth  to  a  man,  nor  shall  a  man  put  on  a 
woman's  garment ;  for  all  who  do  so  are  an  abomination 
to  Jehovah."* 

The  Zabians  also  attributed  the  joint  increase  of  their 
wool  and  flax  to  the  fortunate  conjunction  and  united  in- 
fluence of  the  stars.  In  acknowledgment  of  this,  they 
made  and  wore  garments  compounded  of  these  two  ma- 
terials. To  crush  this  idolatry,  God  forbids  his  people 
to  wear  any  garment  mingled  of  linen  and  woolen. f 
These  idolaters  also  sowed  barley  and  grapes  together,  in 
order  to  recommend  their  vineyards  to  the  joint  protec- 
tion of  Ceres  and  Bacchus,  and  thus  secure  a  greater  in- 
crease. To  prevent  this  superstitious  reliance  on  false 
gods,  and  engage  their  trust  in  Jehovah  only  for  a  plen- 
tiful harvest,  the  Hebrews  are  forbidden  to  sow  their 
vineyards  with  diflTerent  seed,  lest  their  fruit  should  be 
defiled.  J  For  a  similar  reason  they  are  forbidden  to 
"  plow  with  an  ox  and  an  ass  together,'*  and  also  to 
*'  let  their  cattle  gender  with  another  kind."§  As  each 
of  these  laws  is  joined  with  the  prohibition  of  the  super- 
stitious mixtures  just  explained,  and  as  nothing  but  some 
purpose  of  superstition  or  magic  could  induce  men  to  unite 
creatures  so  diflferent  in  the  same  yoke,  or  in  producing 
so  unnatural  and  monstrous  a  breed  ;  we  may  conclude 
that  these  precepts  refer  to  some  antient  and  magical  rites, 
intended  to  represent  certain  conjunctions  of  the  planets, 
and  to  honor  certain  deities,  and  thus  to  procure  some  ex- 

•  Deut.  xxii.  5.  f  Lev.  xix.  19.  |  Deut.  xxii.  9. 

§  Deut.  xxii.  10.    Lev.  xix.  19. 

li 


258  LECTURES  ON  [lect.  xxii. 

traordlnary  blessing.  In  a  word,  Jehovah  by  these  stat- 
utes meant  to  guard  his  people  against  every  thing  inde- 
corous, disorderly,  and  impure  ;  against  every  tendency 
to  heathen  manners ;  against  every  thing,  which  might 
draw  them  away  from  worshipping  and  trusting  in  him 
alone,  or  lead  them  to  an  idolatrous  dependence  on  the 
stars,  or  dead  heroes,  or  imaginary  divinities.  In  this 
view  the  foregoing  injunctions,  though  apparently  trivial, 
were  highly  worthy  of  God,  and  beneficial  to  man. 


LECT.  xxiii.j         JEWISH  ANTIQUITIES.  259 

LECTURE  XXIII. 

Consideration  of  that  part  of  the  Hebrew  law,  which  prohibited  the 
use  of  certain  meatSy  as  unclean.  Object  and  tendency  of  this 
prohibition. 

A  HE  Mosaic  law  accompanied  the  Jews  not  only 
to  their  altars,  but  to  their  fire  sides  ;  it  prescribed  rules 
not  only  for  their  sacrifices,  but  for  their  diet.  It  ban- 
ished from  their  tables,  and  even  instructed  them  to  abhor 
several  kinds  of  animal  food,  which  were  used,  and  in 
some  instances  highly  esteemed  by  other  nations.  These 
restrictions  have  drawn  upon  the  Hebrew  ritual  and  na- 
tion the  most  pointed  ridicule  both  of  pagans  and  deists. 
Indeed  the  greater  part  of  Jewish  and  Christian  writers 
have  not  satisfactorily  defended  or  accounted  for  these 
restrictions.  Some  of  these  authors  assert  that  the  ani- 
mals forbiddeiivto  the  Jews  as  unclean  were  either  danger- 
ous, unwholsome,  or  unpleasant  food.  We  grant  that 
most  of  them  were  such  ;  yet  some  others,  for  instance, 
the  hare  afforded  a  delicate  and  nourishing  meat  We 
must  remark  however  that  some  meats  may  be  excellent 
in  one  region,  which  are  not  so  in  another.  Accordingly 
Hasselquist,  a  learned  modern  traveller,  tells  us  that  the 
Egyptians  and  Arabians  have  no  esteem,  and  make  no  use 
of  the  animal  just  named.  Others  suppose  that  this  distinc- 
tion of  animals  into  clean  and  unclean  was  borrowed  from 
the  institutions  and  manners  of  the  early  ages.  But  we 
do  not  find  among  the  antient  nations  any  distinction  of 
meats  resembling  that,  which  the  law  of  Moses  prescrib- 
ed. It  is  true  that  some  distinction  of  this  kind  is  men- 
tioned even  before  the  flood  ;  for  God  directs  Noah  to 
take  into  the  ark  of  every  clean  beast  seven  pairs,  and 
only  two  of  those  that  were  not  clean.     But  by  unclean 


26o  LECTURES  ON  [lect.  xxiii. 

in  this  passage  are  probably  meant  such  as  nature  itself 
pronounced  unfit  either  for  food  or  sacrifice,  such  as  ty- 
gers,  serpents,  &c  ;  and  by  clean  the  mild  and  useful  ani- 
mals, which  were  adapted  both  to  the  service  of  man  and 
the  worship  of  God.  We  add  tliat  as  the  difference  of 
meats,  prescribed  by  the  statutes  of  Moses,  was  evident- 
ly intended  to  keep  the  Jews  a  distinct  and  holy  people, 
it  could  not  be  a  mere  transcript  of  antient  or  existing 
usages,  but  must  have  been  strikingly  peculiar  to  that  na- 
tion. Others  have  chosen  to  derive  these  statutes  from 
the  sole  pleasure  and  authority  of  Jehovah,  the  king  of 
Israel ;  who  intended  hereby  to  restrain  a  gross  and  li- 
centious people,  and  to  discipline  them  into  a  constant 
subjection  to  himself,  by  engaging  them  to  remember  and 
regard  him  even  in  their  daily  food,  as  well  as  in  the  sol- 
emn exercises  of  his  worship.  But,  though  these  restric- 
tions might  be  useful,  as  standing  remembrances  of  God's 
sovereignty,  and  trials  of  their  obedience  ;  yet  they  did 
not  emanate  from  the  mere  will  of  Deity,  but  from  his 
perfect  wisdom  and  goodness.     For 

1.  The  express  words  of  the  divine  law  on  this  sub- 
ject hold  up  an  important  reason  for  these  limitations — 
"  I  am  the  Lord  your  God,  who  have  separated  you  from 
other  people,  that  ye  should  be  mine.  Ye  shall  there- 
fore be  holy  to  me,  for  I  the  Lord  am  holy.  Ye  shall 
therefore  put  a  difference  between  clean  beasts  and  un- 
clean. Ye  shall  not  make  your  souls  abominable  by 
beast,  or  by  foul,  or  by  creeping  thing,  which  I  have 
separated  from  you  as  unclean."*  As  if  Jehovah  had 
-said,  "  I  have  selected  you  from,  and  exalted  you  far 
•above  the  ignorant  and  idolatrous  world.  Let  it  be  your 
care  to  walk  worthy  of  this  distinction.  Let  the  quality 
of  your  food,  ^s  well  as  the  rites  of  your  worship,  display 


LECT.  XXIII.]         JEWISH  ANTIQUITIES.  2bi 

your  peculiar  and  holy  character.  Let  even  your  man- 
ner of  eating  be  so  appropriate,  so  pure,  so  nicely  adjust- 
ed by  my  law,  as  to  convince  yourselves  and  all  the 
world  that  you  are  indeed  separated  from  idolaters,  and 
devoted  to  me  alone.'*  It  was  highly  fit  and  necessary 
that  a  people  so  circumstanced,  and  so  related  to  God, 
as  the  Jews,  should  constantly  wear  his  name,  if  I  may 
so  speak,  on  their  foreheads  ;  that  their  common  meals 
should  declare  what  Deity  they  worshipped ;  that  these 
should  attest  their  dignified  relation  to  Jehovah.  Agree- 
ably Moses  tells  them — f"  The  Lord  hath  chosen  you  to 
be  a  peculiar  people  unto  himself.  Ye  shall  not  eat  any 
abominable  thing.  Ye  shall  not  eat  any  thing  that  dieth 
of  itself ;  ye  shall  give  it  to  the  stranger,  or  sell  it  to  an 
aUen  ;  for  ye  are  a  holy  people  ;'*  that  is,  "  since  God 
has  invested  you  with  singular  honor  and  favor,  you 
ought  to  reverence  yourselves  ;  you  ought  to  disdain  the 
vile  food  of  heathen  idolaters;  such  food  you  may 
lawfully  give  or  sell  to  foreigners  ;  but  a  due  selfrespect 
forbids  you  to  eat  it."  It  is  a  remarkable  fact  that  all 
the  animals,  granted  for  food  to  the  Jews,  were  and  still 
are  esteemed  and  used  by  the  eastern  nations ;  while 
most  of  those,  which  were  forbidden  to  the  Hebrews, 
have  been  constantly  excluded  from  the  tables  of  the  more 
refined  heathens.  These  statutes  therefore  continually 
enforced  on  the  Israelites  that  singular  purity  and  dig- 
nity of  character,  which  suited  their  profession.  They 
were  likewise  striking  memorials  of  the  transcendent  pu- 
rify and  excellence  of  Israel's  God.  By  obliging  his  sub- 
jects to  abstain  from  the  impure  diet  of  pagan  idolaters, 
lie  forcibly  taught  them  his  own  superiority  to  the  heathen 
deities.     By  enacting  so  many  laws  against  every  kind  oi' 

*  J.ev.  XX.  34,  25,  26.        t  I^"^"^-  ^^^'-  ^>  3!  21 


262  LECTURES  ON  [lect.  xxiii. 

uncleanness,  whether  of  garments,  of  bodies,  or  of  meats, 
he  meant  to  impress  on  that  gross  people  a  constant  sense 
of  his  own  infinite  purity,  as  the  Holy  One  of  Israel  ;  he 
meant  to  habituate  them  to  regard  and  honor  him  as  such 
by  the  conspicuous  purity  both  of  their  manners  and 
worship.  Not  one  of  the  pagan  gods  so  much  as  pre- 
tended ro  purity  of  character,  or  claimed  to  be  worship- 
ped under  their  title  of  the  Holy  One.  Far  from  this, 
even  the  worship  of  these  gods  was  frequently  perform- 
ed by  impure  rites,  and  the  use  of  vile  and  filthy  ani- 
mals ;*  by  which  the  worshippers  proclaimed  the  foul 
character  of  their  deities.  On  the  contrary,  the  clean 
diet  and  pure  ceremonies  of  the  Hebrews  were  mirrors, 
which  constantly  reflected  the  immaculate  purity  of  Je- 
hovah.    Hence 

2.  This  nice  distinction  of  meats  was  fitted  to  teach 
that  puerile  nation  the  rudiments  of  moral  purity  or  true 
holiness.  Agreeably  the  prohibition  of  unclean  food  is 
constantly  enforced  by  this  admonition — "  Be  ye  holy, 
for  I  am  holy  ;"  which  the  apostle  Peter  interprets,  not 
of  ceremonial,  but  of  practical  universal  holiness.!  As 
the  Israelites,  on  their  first  emerging  from  the  darkness 
of  Egyptian  superstition,  could  not  directly  view  the 
splendor  of  the  divine  holiness  ;  God  was  pleased  to  set 
before  them  some  images  or  emblems  of  it,  in  the  purity 
of  their  food  and  their  frequent  ritual  washings,  in  or- 
der to  rouse  and  carry  forward  their  minds  to  some  just 
sense  of  his  sanctity  and  their  correspondent  duty. 

3.  This  legal  distinction  of  animals  into  clean  and  un- 
clean was  intended  to  point  out  an  answerable  distinction 
between  the  Jews  and  Gentiles.  The  law  expresses  this 
idea — "  I  have  separated  you  from  other  people  j  you 

•  Isiu.  Ixv.  3,  4,       Ixvi.   17.         t  I  Peter,  i.  15,  16. 


LECT.  XXIII.]        JEWISH  ANTIQUITIES.  263 

shall  therefore  separate  clean  beasts  from  unclean,  and 
ye  shall  be  holy'*— that  is,  by  this  very  act  of  distin- 
guishing your  food  you  declare  and  confirm  your  separa- 
tion from  the  unclean  Gentiles.  Accordingly  all  the 
Jews  have  to  this  day  understood  the  matter  in  this  light. 
Agreeably  when  St.  Peter  had  been  taught  by  a  vision, 
that  all  animals  were  lawful  food  to  christians,  he  immedi- 
ately inferred  that  the  Gentiles  and  their  fellowship  were 
no  longer  unclean  or  defiling ;  which  imports  that  the  an- 
tient  law  respecting  unclean  beasts  prohibited  familiar  in- 
tercourse with  heathens.     Which  leads  us  to  remark 

4.  This  law  was  designed  to  bar  the  Israelites  from 
a  dangerous  union  with  Gentiles  either  by  consanguinity, 
by  religion,  or  by  intimate  friendship.  This  statute,  above 
all  others,  established  not  only  a  political  and  sacred,  but 
a  physical  separation  of  the  Jews  from  all  other  people. 
It  made  it  next  to  impossible  for  the  one  to  mix  with  the 
other  either  in  meals,  in  marriage,  or  in  any  familiar  con- 
nexion.     Their  opposite  customs  in  the  article  of  diet 
not  only    precluded  a  friendly  and  comfortable  intima- 
cy, but  generated  mutual  contempt  and  abhorrence.  The 
Jews  religiously  abhorred  the  society,  manners,  and  in- 
stitutions of  the  Gentiles,  because  they  viewed  their  own 
abstinence  from  forbidden  meats  as  a  token  of  peculiar 
sanctity,  and  of  course  regarded  other  nations,  who  want- 
ed this  sanctity,  as  vile  and  detestable.      They  consider- 
ed themselves  as  secluded  by  God  himself  from  the  pro- 
fane world   by  a  peculiar   worship,  government,  law, 
dress,  country,  and  mode  of  living.     Though  this  sepa- 
ration from  other  people,  on  which  the  law  respecting 
food  was  founded,  created  in  the  Jews  a  criminal  pride 
and  hatred  of  the  Gentiles  ;  yet  it  forcibly  operated  as  a 
preservative  from  heathen  idolatry  by  precluding  all  fa- 


264  LECTURES  ON  [lect.  xXiil 

miliarity  with  idolatrous  nations.  This  distinction  of 
meats  was  a  further  guard  against  idolatry,  as  it  directed 
the  Hebrews  to  kill  for  sacrifice  and  for  food  animals, 
which  their  neighbours  worshipped  as  sacred ;  while  it 
taught  them  to  reject  other  animals  as  unclean,  which  the- 
heathens  appropriated  as  fit  oblations  to  their  deities. 
Thus  among  the  pagans  the  swine  was  sacred  to  Venus, 
the  owl  to  Minerva,  the  hawk  to  Apollo,  the  dog  to 
Hecate,  the  eagle  to  Jupiter,  the  horse  to  the  Sun.  Some 
of  the  antient  heathens  abstained  from  fish,  because  they 
worshipped  their  gods  under  this  form.  The  Egyptians 
ate  neither  fish  nor  birds  of  prey ;  and  the  Phenicians 
neither  pigeons  nor  doves,  because  they  imagined  their 
goddess  had  appeared  under  the  form  of  a  dove.  The 
antient  Zabians  abstained  from  various  animals,  because 
they  viewed  them  as  consecrated  to  the  several  heavenly 
bodies,  or  because  they  used  them  in  their  divinations. 
The  Hebrew  Lawgiver  struck  at  the  root  of  these  abom- 
inable superstitions,  by  establishing  among  the  Jews  a 
distinction  of  meats,  founded  on  different  principles, 
a  distinction  strikingly  opposed  to  surrounding  cus- 
toms, yet  wisely  accommodated  to  the  genius  and  habits 
of  the  early  ages ;  a  distinction,  which  taught  the  Israel- 
ites to  abhor  the  use  of  those  animals,  which  idolaters 
had  dedicated  to  demons  or  to  divination,  and  to  eat  or 
to  sacrifice  those,  which  superstition  had  deified.  What 
admirable  wisdom  marks  the  Jewish  code  in  stigmatizing 
those  reptiles,  and  other  creatures,  which  had  been  abus- 
ed to  magical  purposes.  The  Zabians  had  a  favorite  ob- 
lation, which  they  made  to  the  sun,  of  seven  bats,  seven 
mice,  and  seven  other  reptiles.  Horace  describes  Canidia 
the  witch  as  using  in  her  enchantments  the  blood  of 
toads,  and  feathers  of  owls.     How  salutary  was  that  lav/, 


tECT.  xxriiO        JEWISH  ANTIQUITIES.  26$ 

which  attached  uncleanness  and  infamy  to  creatures,  which 
furnished  the  materials  and  incentives  of  practices  so  de- 
testable !    We  add 

5.  That  animals  were  employed  from  the  earliest  times 
as  figurative  or  hieroglyphic  emblems  of  moral  and  intel- 
lectual qualities. — "  Thus  beasts  and  birds  of  prey  were 
naturally  symbolsof  violenceand  rapine ;  creatures  delight- 
ing in  dirt  and  filth,  as  the  dog  and  swine,  were  striking 
representations  of  an  unclean  or  polluted  mind/'  Was 
it  unworthy  of  God  to  instruct  a  gross  people  by  these 
sensible  monitors  ;  to  recommend  to  them  the  virtues  of 
gentleness  and  purity,  of  social  kindness  and  usefulness, 
by  the  images  of  these  virtues  in  the  animals  pronounced 
clean  ;  and  to  deter  them  from  the  opposite  vices  by  pro- 
hibiting those  creatures,  who  exhibited  their  resem- 
blance ? 

On  the  whole,  as  Mr.  Lowman  justly  observes,  "  the 
food  allowed  to  the  chosen  nation  was  of  the  milder  sort, 
of  the  most  common  and  domestic  animals  ;  creatures  of 
the   cleanest  feeding,  which  afforded  the  most  palatable 
and  nourishing  meat,  and  which  by  a  proper  care  might 
be  had  in  the  greatest  plenty  and  perfection.   If  the  Jews, 
as  a  select  and  holy  people,  ought  to  have  had  any  dis- 
tinction of  foods  ;  surely  none  could  have  been  devised 
more  proper  than  this.     Was  not  this  far  better,  than  to 
license  and  encourage  the  promiscuous  hunting  and  eat- 
ing of  wild  beasts  and  birds  of  prey,  less  fit  for  food, 
and  more  difficult  to  be  procured,  and  hardly  consistent 
with  a  domestic,  agricultural,  and  pastoral  life  ?   Did  not 
the  restrictions  in  question  tend  to  promote  that  health 
and  ease,  that  useful  cultivation  of  the  soil,  that  diligence, 
mildness,  and  simplicity,  that  consequent  happiness  and 

Kk 


266  LECTURES  ON  [lect.  xxiii. 

prosperity,  which  were  among  the  chief  blessings  of  the 
promised  land.*' 

The  preceeding  remarks  afford  a  sufficient  general  vin- 
dication of  the  statutes  before  us.  A  few  particular  ques- 
tions however  remain,  which  may  claim  some  attention. 

It  may  be  asked,  why  the  divine  Legislator  made  the 
parting  of  the  hoof  and  the  chewing  of  the  cud  the  distinc- 
tive marks  of  those  animals,  which  might  be  eaten  ?  We 
reply  first,  because  it  was  necesary  to  furnish  the  Jews 
with  some  general  rule  in  this  case,  which  might  be  easi- 
ly understood  and  observed.     Second,  because  animals 
distinguished  by  these  marks  afford  a  pleasant  and  whole- 
some food.     Third,  because  if  God  had  restricted  his 
people  from  those  animals  only,  which  were  evidently 
poisonous  or  unsavory,  he  would  appear  .to  regard  and 
would  teach  them  to  consult,  merely  their  bodily  health 
and  gratification  ;  and  thus  would  lead  them  to  choose  and 
avoid  the  same  food,  and  to  do  both  on  the  same  principle 
with  other  nations ;    whereas  he  meant  by  this  article  to 
distinguish  them,  and  to  make  them  religiously  distinguish 
themselves  from  all  other   people.     To  effect  this  pur-  • 
pose  a  rule  was  prescribed,  which  called  their  attention, 
not  merc'y  to  their  health  or  palates,  but  to  their  pecul- 
iar and  holy  profession.    Fourth,  by  this  rule  God  taught 
them  to  reject  the  superstition,  so  common  in  the  pagan 
world,  of  ascribing  a  mysterious  inherent  sanctity  or  im- 
purity to  certain  animals.     Nothing  can  be  more  fanci- 
ful or  more  degrading  than  the  sentiments  and  customs 
of  heathen  nations  on  this  subject.    Was  it  not  therefore 
expedient  that  this  superstitious  propensity  should  be  re- 
strained in  the  Hebrews  by  divine  authority  ;    that  their 
estimation  and  use  of  the  inferior  creatures  should  be  visi- 
bly regulated,  not  by  mere  caprice  or  idolatrous  usage, 


LECT.  XXIII.]         JEWISH  ANTIQUITIES.  267 

but  by  the  wise  statute  of  Jehovah  their  king  ;  that  hu 
alone,  who  formed  and  who  owns  these  animals,  should 
fjx  the  boundary  between  them  ?  In  a  word,  those  crea.- 
tures,  which  have  the  marks  above  named,  excel  most  oth- 
ers in  natural  cleanl'mess  and  dignity,  and  were  therefore 
iitly  selected  to  represent  and  enforce  the  pureand  dignified 
character  becoming  the  people  of  Jehovah.  The  same 
observation  will  apply  to  those  birds  and  fishes,  which 
were  licensed  by  the  Hebrew  law  ;  while  the  unclean  or 
savage  nature  of  those  in  general,  which  were  interdict- 
ed, made  them  odious  even  to  heathen  nations. 

This  suggests  a  second  question  on  this  subject,  why 
was  swine's  flesh  forbidden  to  the  Jews  ?  and  why  do 
this  people  still  hold  it  in  peculiar  abhorrence  ?  This  food 
is  so  commonly  used,  so  wholesome  and  even  delicious  to 
many,  that  not  a  few  regard  this  prohibition,  and  the 
consequent  religious  abstinence  of  the  Jews,  with  won-- 
der  and  contempt.  But  admitting  this  kind  of  meat  to 
be  good,  yet  the  general  rule,  which  excluded  it  from 
the  Hebrew  tables,  might  for  the  reason  just  stated  be  ex- 
pedient on  the  whole  ;  it  might  be  the  best  general  law 
for  that  people,  though  it  subjected  them  to  selfdenial  in 
this  and  a  few  other  instances.  Respectable  authors  like- 
wise assure  us  that  this  animal  w-as  subject  to  a  conta- 
geous  disease,  which  formerly  prevailed  in  Palestine  and 
its  vicinity  ;  and  also  that  the  flesh  of  it  produced  or  in- 
flamed cutaneous  distempers  in  those  climates.  Besides, 
this  creature  exceeds  almost  all  others  in  natural  filthi- 
ness,  and  therefore  must  have  been  peculiarly  detested  by 
a  people  habituated  by  their  law  to  the  nicest  purity. 
This  abhorrence  must  have  been  strengthened  by  the  simr 
ilar  feelings  and  manners  of  other  nations ;  for  the  an^ 
tient  Egyptians,  Arabs,  Phenicians,  J^thiopians,  and  In* 


a68  LECTURES  ON  [lect.  :rxiii. 

dians  avoided  this  kind  of  food  with  unspeakable  disgust 
and  contempt.  This  animal  was  also  rendered  peculiar- 
ly abominable  to  the  Jews  by  the  circumstance  of  its  be- 
ing much  used  in  some  of  the  heathen  solemnities.  The 
prophet  Isaiah  speaks  of  certain  idolaters,  who  "  purify 
themselves  in  gardens  and  eat  swine*s  flesh  ;"  that  is, 
use  this  food  in  their  religious  purgations.  Varro  tells 
us  that  the  antient  Greek  noun  for  swine,  viz.  Thus,  was 
derived  from  thuein,  to  sacrifice  ;  for  he  adds,  sacrifices 
began  with  this  species  of  animals.  Ovid  and  Horace 
mention  this  as  one  of  the  most  antient  and  frequent  vic- 
tims. It  was  much  employed  in  the  mysteries  of  magic. 
To  this  the  prophet  refers,  when  reproving  the  abomina- 
ble practices  of  the  idolatrous  Jews,  he  says — "  They  re- 
main among  the  groves,  and  lodge  in  the  monuments,  and 
eat  swine's  flesh,  and  broth  of  abominable  things  in  their 
vessels;'*  that  is,  they  use  the  meat  and  broth  of  the 
swine,  as  a  magical  sacrament.  Athenceus  and  Juvenal 
represent  this  animal  as  holding  a  conspicuous  pLice  in 
antient  festivals  both  civil  and  sacred ;  and  Virgil  speaks 
of  it  as  eminently  used  in  sealing  solemn  covenants  and 
treaties — "  Armati  Jovis  ante  aram,  paterosquc  tenentes 
stabant,  et  cassa  jungebant  fcedera  porca,"  A  swine 
was  often  painted  on  the  Roman  standards,  as  a  symbol 
of  peace.  These  pagan  customs  point  out  a  natural  rea- 
son of  the  extreme  detestation,  with  which  the  Jews  have 
ever  regarded  this  animal ;  as  well  as  suggest  an  addi- 
tional ground  for  prohibiting  its  use. 

Let  not  the  excessive  aversion  and  horror,  with  which 
the  Jews  still  shun  this  kind  of  food,  attach  any  ridicule 
to  their  antient  law,  which  gives  no  sanction  to  this  pe- 
culiar and  eternal  hatred. 

Let  us  also  be  grateful  for  the  libera!  constitution  of  the 


LECT.  xxiii.j  JEWISH  ANTIQUITIES.  269 

gospel,  which  has  abolished  the  old  distinction  of  meats ; 
which  generously  indulges  our  bodies  with  ev^ery  species 
of  salutary  and  agreeable  food  ;  which  teaches  us  that 
every  creature  of  God  is  good  ;  that  to  the  pure  all  things 
are  pure ;  that  nothing,  which  goeth  into  the  mouth  de- 
fileth  a  man ;  but  that  those  things  only  defile  him,  which 
come  out  of  the  mouth,  and  proceed  from  the  heart.  Let 
it  then  be  our  great  concern  to  have  pure  hearts,  clean 
hands,  and  undefiled  lips.  Let  us  shun  all  moral  evil 
'  with  as  much  solicitude,  and  horror,  as  a  conscientious 
Jew  would  avoid  the  flesh  of  a  swine.  Let  us  have  no 
more  fellowship  witli  the  works  of  darkness,  especially 
with  the  perpetrators  of  midnight  havock  and  mischief, 
than  he  would  have  with  a  porcellian  or  even  idolatrous 
feast.  Let  all  the  worthy  members  and  friends  of  this 
society  be  as  zealous  to  purge  it  from  the  guilt  and  stain 
of  that  detestable  outrage,  which  this  Chapel  lately  expe- 
rienced, as  the  most  religious  Hebrews  were  to  purify 
themselves  from  the  foulest  legal  uncleanness  or  abomi- 
nation. 


70  LECTURES  ON  [lect.  xxiv. 


LECTURE  XXIV. 

Various  ceretnom'ej ,  ohserved  w  the  Hebrew  church  respecting  puri- 
Jications  and  pollutions.      Reasons  and  fitness  of  their  observance. 

V-ZUR  last  lecture  explained  the  fitness' and  utility 
of  those  laws,  which  regulated  the  diet  of  the  antient  He- 
brews ;  which  restrained  them  not  only  from  those  kinds 
of  food,  which  were  evidently  unsavory  and  vile,  but  from 
some  meats,  which  many  refined  pagans  and  even  chris- 
tians have  highly  esteemed.  We  have  shown  that  these 
nice  regulations  were  intended  to  enforce  on  the  Israelites 
a  peculiar  delicacy  and  purity  of  character,  and  especially 
to  bar  them  from  a  dangerous  mixture  with  idolatrous 
Gentiles ;  since  these  statutes  taught  them  to  kill  for 
food  and  for  sacrifice  animals,  which  the  heathens  had  de- 
ified, and  also  led  them  to  abhor  those,  which  idolaters 
had  dedicated  to  demons  or  to  magic. 

Similar  reasons  may  be  given  for  those  rules  in  the 
Mosaic  code,  which  relate  to  defilement  and  purification  / 
which  declare  certain  persons  and  things  unclean,  and  pre- 
scribe the  mode  of  cleansing  them.  Many  of  these  rules 
may  seem  at  first  view  to  savor  of  puerile  and  rigid  super- 
stition ;  as  they  pronounce  persons  defiled,  and  sub- 
ject them  to  severe  penance  for  things,  which  are  merely 
casual  and  unavoidable,  and  imply  no  moral  guilt ;  as 
they  declare  even  inanimate  substances,  as  vessels,  gar- 
ments &c.  to  be  polluted  only  by  touching  the  dead  body 
of  the  smallest  reptile,  which  the  law  had  made  unclean  ; 
and  as  in  several  cases  they  devote  utensils  thus  polluted 
to  destruction.  For  instance,  they  require  earthen  ves- 
sels, and  ovens  to  be  destroyed,  if  a  dead  mouse  or  even 


LECT.  XXIV.]  JEWISH  ANTIQUITIES.  271 

snail  has  chanced  to  fall  into  or  upon  them.  It  is  natur- 
al to  ask,  was  it  consistent  with  divine  wisdom  and  good- 
ness to  enact  laws  so  minute  and  so  severe  respecting 
matters  so  apparently  trivial  ?  We  will  endeavour  to 
solve  this  difficult  question  by  stating  the  probable  rea- 
sons of  these  statutes,  both  as  they  respect  persons  and 
things. 

The  general  reason  seems  to  have  been  this.  The  He- 
brews, in  common  with  other  nations  in  the  rude  ages 
of  the  world,  required  a  sec  of  institutions,  which  were 
palpable,  which  continually  addressed  their  senses.  The 
laws  now  before  us  were  eminently  of  this  description. 
But  the  fitness  of  these  regulations  will  be  more  satisfac- 
torily perceived,  if  we  consider  first,  that  they  were  a  disci- 
pline well  suited  to  civilize  a  gross  people,  who  had  just 
emerged  from  the  most  debasing  servitude.  By  obliging 
such  a  people  religiously  to  abstain  from  using  or  even 
touching  any  thing,  which  had  even  the  shadow  of  unclean- 
ness,  their  wise  Lawgiver  meant  to  raise  them  by  degrees 
from  a  state  of  comparative  barbarism  to  so  much  purity, 
dec6rum,and  refinement  of  manners,  as  became  a  nation  pe- 
culiarly related  to  Jehovah,  and  as  naturally  fitted  them  for 
the  cultivation  of  knowledge,  of  order,  and  religion.  Sec- 
ond, these  numerous  and  peculiar  statutes  concerning 
pollutions  and  purifications  were  intended  to  hold  up  the 
Israelites  as  a  people  separated  from  the  impure  gentiles, 
and  consecrated  to  a  pure  and  holy  Divinity.  By  observ- 
ing these  statutes  they  remarkably  distinguished  them- 
selves from  other  nations  by  tokens  of  singular  purity. 
Accordingly  the  Jewish  law  made  abstinence  from  every 
legal  defilement  the  symbol  and  measure  of  extraordina- 
ry sanctity.  Thus  the  Hebrew  nation  was  bound  to  ab- 
stain from  the  touch  of  a  dead  body,  and  other  pollu- 


C7S  LECTURES  ON  [lect.  xxiv. 

tionsj  common  to  other  nations.  The  Nazarites  carried 
their  abstinence  higher  than  the  Hebrews  in  general  5 
the  ordinary  priests  higher  than  the  Nazarites  ;  and  the 
high  priest  farther  than  all.  Third,  the  laws  in  question 
were  fitted  to  maintain  in  the  Jews  an  awful  reverence  of 
the  divine  presence  and  sanctuary,  by  excluding  from 
them  every  person  in  the  least  polluted,  and  by  making 
it  a  very  nice,  careful,  and  difficult  business  to  approach 
them.  The  presence  and  glory  of  Jehovah  in  his  taberna- 
cle would  have  sunk  into  contempt,  if  every  person,  clean  or 
unclean,  might  have  approached  it,  with  the  same  facili- 
ty, as  he  could  enter  his  own  habitation.  But  the  regu- 
lations respecting  the  various  kinds  of  uncleanness  and  of 
purgations  were  so  many  barriers  around  the  sanctuary 
of  God,  and  tended  to  inspire  the  m.ost  personal  venera- 
tion for  it,  the  most  solicitous  preparation  to  approach  it 
acceptably,  and  the  highest  esteem  of  it,  as  a  singular 
privilege  ;  a  privilege  enhanced  by  the  labor  and  diffi- 
.  culty,  which  preceded  its  enjoyment.  Fourth,  most  of 
the  things,  which  the  Hebrew  ritual  pronounces  unclean, 
had  some  natural  impurity  in  them,  and  were  naturally 
offensive  to  all  mankind,  especially  to  persons  of  any  re- 
iinement.  They  were  view^ed  even  by  the  antient  hea- 
thens as  disqualifying  persons  for  the  sacred  rites  of  their 
worship.  It  was  therefore  peculiarly  necessary  to  the 
character  and  honor  of  the  Jews,  as  a  holy  nation,  that 
their  law  should  stigmatize  these  impurities.  At  the 
same  time  fifth,  the  divine  Lawgiver  proclaimed  the  su- 
perior sanctity  of  his  nature  and  worship  by  branding 
certain  person  and  things  as  unclean,  which  the  heathen 
nations  not  only  allowed,  but  even  dignified  and  conse- 
crated. We  add  sixth,  the  superstition  of  early  idolaters 
had  created  an  endless  multitude  of  imaginary  pollution? 


LECT.  xsiv.]         JEWISH  ANTIOUITIES, '^  2;^^ 

and  purgations.  Thus  the  antient  Zabians  reckoned  ev- 
ery thing  unclean,  which  was  taken  from  the  human 
body,  as  the  hair,  the  nails,  and  the  blood.  Hence  all 
barbers  were  esteemed  unclean  ;  and  all,  who  suffered  a 
razor  to  pass  upon  their  flesh,  were  obliged  to,.-^ash 
themselves  in  the  clear  water  of  a^, fountain.  Jhe  e^rly 
Arabians  and  modern  Turks  have  also  an  infinite  num- 
ber of  defilements  and  ceremofnies  of  purifications.  The 
Hindoos,  whose  religion  and  manners  have  been  greatly 
extolled  by  some  infi.del  writers,  as  superior  to  those  of 
Jews  or  Christians,  abound  with  the  most  ridiculous  and 
burdensome  institutions  on  the  subject  of  pollutions,  ab- 
stinences, and  expiations.  Dr.  Priestly,  in  a  recent  pub- 
Jication,  has  accurately  compared  their  institutions  with 
those  of  Moses,  and  shown  in  numerous  particulars  the 
contrasted  excellence  of  the  latter.  Was  it  not  highly 
useful  and  even  necessary  for  the  Lawgiver  of  Israel  to 
check  this  dreadful  current  of  superstition  by  reducing 
the  list  both  of  defilements  and  purifications  within  rea- 
sonable bounds,  by  declaring  those  things  only  to  be  un- 
clean, which  were  naturally  foul  or  disgusting,  or  which 
were  fitted  to  excite  a  dread  of  moral  impurity,  a  rever- 
ence for  the  presence  of  Jehovah,  and  an  abhorrence  of 
the  filthy  and  idolatrous  riles  of  the  heathens  ?  For  ex- 
ample, the  wisdom  of  the  Hebrew  ritual  in  representing 
the  touch  of  a  dead  human  body,  or  even  of  the  bone  or 
grave  of  a  man,  as  peculiarly  defiling  ;  the  wisdom  of  this 
will  appear,  if  we  recollect  that  the  worship  of  dead  he- 
roes, and  the  practice  of  paying  honors  to  their  dead  bod- 
ies and  to  their  tombs,  were  very  prevalent  among  the 
antient  pagans.  What  a  check  to  this  idolatry,  what  a 
religious  abhorrence  of  it,  was  created  by  this  law,  which 

attached  a  pollution  of  seven  days  to  the  touch  of  a  dead 

LI 


274  LECTURES  ON  fLEcT.  xxiv. 

body  or  a  grave,  which  during  this  period  barred  from 
th^  sanctuary  of  Jehovah  every  person,  who  had  been 
employed  or  present  at  the  funeral  of  a  friend,  and  which 
enjoined  in  every  case  of  this  kind  extraordinary  rites  of 
purgations  !*  These  provisions,  however  trifling  or  bar- 
barous abstractly  considered,  were  needful  guards  against 
a  very  enticing  and  abominable  superstition.  It  was 
equally  wise  in  the  Hebrew  ritual  to  represent  all  issues 
of  blood,  however  involuntary,  as  polluting,  and  as  unfit- 
ting persons  to  appear  in  the  divine  presence ;  because 
blood  was  much  esteemed  and  used  in  the  heathen  cele- 
brations of  the  dead,  and  was  reckoned  a  medium  of 
communion  betv/een  the  worshippers  and  the  demons. 
To  crush  this  idolatry,  and  to  lead  the  Jews  to  regard  it 
with  detestation,  they  were  not  only  forbidden  the  use 
of  blood,  but  taught  to  view  every  discharge  or  appear- 
ance of  it  in  tneir  bodies  as  a  legal  defilement. 

Among  the  numerous  kinds  of  personal  uncleanness 
branded  by  the  Mosaic  law,  that  of  leprosy  holds  a  distin- 
guished place.  Lepers  were  shut  out  not  only  from  the 
public  worship  of  God,  but  from  the  society  of  men. 
Perhaps  the  causes  of  this  severity  cannot  at  this  day  be 
fully  investigated.  Hippocrates  tells  us  that  the  antient 
leprosy  was  rather  a  filthiness  than  a  disease.  It  was  cer- 
tainly viewed  in  this  light  by  the  Jewish  law.  Agreeably 
our  Savior  is  said  to  cleanse  lepers,  not  to  cure  them.  The 
sacred  history  further  represents  the  leprosy,  as  a  punish- 
ment immediately  inflicted  by  God  for  particular  sins ; 
as  in  the  case  of  Miriam,  Gehazi,  and  king  Uzziah.  This 
circumstance,  connected  with  the  extreme  foulness  of  this 
plague,  rendered  it  a  very  striking  emblem  of  moral  pol- 
lution ;  and  the  exclusion  of  persons  infected  with  it  from 

*  Numb.  xix.  II,  %%. 


LECT.  XXIV.]         JEWISH  ANTIQUITIES.  275 

the  worship  and  people  of  God  was  fitted  not  only  to 
humble  and  reform  the  offenders,  but  to  impress  on  the 
public  mind  the  most  solemn  and  useful  instructions. 

Having  considered  the  case  of  polluted  persons,  we 
will  briefly  notice  t.hat  of  unclean  things.     One  design  of 
the  Hebrew  law  in  minutely  attending  to  the  garments, 
utensils,  and  domestic  manners  of  the  Israelites,  was  to 
form  them  to  a  cleanly  and  decent  style  of  living.     As 
God  had  exalted  them  from  Egyptian  bondage,  into  his 
visible  family,  he  justly  required  them  to  exchange  the 
sordid  habits  of  slaves  for  those  decent  manners,  which 
became  his  household.     He  also  meant  to  release  them 
from  the  vexatious  and  unbounded  superstition  of  the 
heathen  world  by  confining  his  laws  respecting  unclean- 
ness  and  purity  to  those  things,  which  fell  within  their 
daily  notice  and  use.     By  these  nice  injunctions  he  pro^- 
tected  the  honor  of  his  worship,  and  obliged  his  people 
by  the  singular  purity  of  their  manners  to  imitate  and 
publicly  to  exhibit  the  transcendent  holiness  of  their  God= 
Hereby  too  he  effectually  guarded  the  Jews  from  a  famil- 
iar and  dangerous   intercourse  with  heathens  ;   since  the 
former  could  not  freely  use  the  same  beds,  vessels,  or  li- 
quor with  the  latter,  without  constant  hazard  of  legal  de- 
filement, and  thereby  incurring  the  necessity  of  burden- 
some purification.       This  barrier  against  idolatry  was 
greatly  strengtheijed,  if  we  suppoije  with  a  )earned  writr 
er,  that  some  of  the  laws  respecting  vessels  were  pointed 
against  a  certain  superstition  of  those  times.     He  tells  us 
that  idolaters  believed  that  if  certain  reptiles,  as  mice  &c. 
which  they  dedicated  to  their  idols,  ftll  into  vessels  or  in- 
to water,  it  was  a  token  that  these  were  grateful  to  the 
gods.     In  opposition  to  this  pagan  conceit,  the  divine 
law  pronounces  such  vessels  unclean.     In  a  word,  as  the 


■I'jS  LECTURES  ON  [lect.  xxiv. 

Hebrews  were  set  apart  to  be  a  holy  people  unto  God, 
they  were  wisely  distinguished  by  a  set  of  peculiar  stat- 
utes respecting  persons,  aniiUcils,  and  things  ;  which  stat-  > 
utes  were  continual  monitors  of  the  divine  sanctity  and 
their  corresponding  duty. 

This  remark  naturally  leads  our  attention  to  the  puri- 
fying ceremonies  enjoined  by  their  ritual.      As  external 
filthiness  was  a  striking  image  of  an   impure  heart ;  so 
washing  with  water,  which  cleanses  the  body,  fitly  repre- 
sented internal  purification  from  sin.     This  use  of  water, 
as  a  rite  denoting  moral  cleansing,  was  one  of  the  most 
natural,  early,  and  prevailing  customs.      Thus  the  patri- 
arch Jacob,  when  undertaking  to  reform  his  family,  and 
prepare  them  for  the  solemn  worship  of  Jehovah,  says  to 
them — "  put  away  the  strange  gods  that  are  among  you, 
and  be  cleansed,**  that  is,  as  Jewish  writers  interpret  it, 
wash  your  bodies  with  water.     The  use  of  this  rite  is  al- 
so mentioned  in  the  book  of  Job,  one  of  the  most  antient 
of  all  writings.     This  ceremony  must  have  been  grateful 
and  refreshing,  as  well  as  significant,  in  the  warm  and 
mild  countries  of  rhe  east ;  and  therefore', would  easily 
recommend  itself  to  their  observance.     Accordingly  the 
earliest  and  best  authors,  as  Homer,  He^iod,  Theocritus, 
Virgil,  and  others,  frequently  mention  the  religious  use 
of  clear  and  running  water.     But  superstition  very  soon 
corrupted  this    natural  and  expressive  usage.     As  Mr. 
Lowman   observes,    "  idolatry  invented  a  great  many 
other  things  for  the  use^of  purifications,  ?is  salt,  sulphur, 
honey,  spittle,  and  many   others,  mentioned   at  large  by 
the  authors,  who  have  described   the  pagan  lustrations. 
They  had  several  modes  of  using  water,  air,  and  fire  ;  of 
using  water  and  fire  together,  and  of  mixing  of  water  and 
blood.     Sometimes  they  used  human  blood  ;  which  wa^ 


LECT.xxiv.]  JEWISH  ANTIQUITIES.  277 

often  done  by  cutting  and  wounding  themselves.  Igno- 
rant superstition,  which  knows  no  bounds,  continually- 
invented  new  rites  of  purification  ;  so  that  hogs,  cats, 
.dogs  and  lions  were  used  for  this  purpose  by  the  wis- 
est nations.  These  ceremonies  became  at  length  so  com- 
mon, that  they  were  used  to  purify  and  consecrate  fields 
and  houses,  as  well  as  men  ;  the  dead  as  well  as  the  liv- 
ing ;  yea  they  were  supposed  to  be  efficacious  in  the  oth- 
er world  for  the  purgation  of  departed  spirits.  Hence 
probably  sprung  the  popish  doctrine  of  purgatory.  Vir- 
gil in  his  sixth  Eneid  has  forcibly  described  the  various 
modes  of  purifying  used  by  the  offenders  in  the  state  of 
the  dead.  I  will  give  you  part  of  his  description  in  Mr. 
Dryden*s  translation — 

Not  death  itself  can  wholly  wash  their  stains, 
But  long  contracted  filth  even  in  the  soul  remains. 
The  reliques  of  inveterate  vice  they  wear. 
And  spots  of  sin  obscene  in  every  face  appear. 
Tor  this  are  various  penances  enjoin'd, 
And  some  are  hung  to  bleach  upon  the  wind  ; 
Some  phing'd  in  waters,  others  purg'd  in  fires, 
Till  all  the  dregs  are  drain'd,  and  all  the  rust  expires. 

It  is  one  excellence  of  the  Hebrew  law,  that  it  clears 
an  antient  and  most  significant  rite  of  that  vast  rubbish, 
in  which  superstition  had  buried  it.  It  restores  and  pro- 
tects the  use  of  pure  and  living  water,  as  the  grand  cere- 
mony in  all  the  Jewish  purification,  except  in  one  extra- 
ordinary case,  which  we  shall  now  explain.  This  extra- 
ordinary purification  was  appointed  to  cleanse  those  who 
were  defiled  by  touching  the  dead  body  of  a  man.  It 
was  performed  by  sprinkling  the  unclean  person  with  the 
ashes  of  a  red  heifer  mixed  with  water.  Almost  every 
part  of  this  lustration  has  a  remarkable  reference  or  op- 
position to  antient  heathen  customs.  Thus  a  heifer,  rath- 
er than  a  young  bullock,  seems  to  be  selected,  in  contempt 


278  LECTURES  ON  [lect.  xxiy. 

of  that  superstition  of  the  Egyptians,  which  held  cows 
and  female  calves  to  be  sacred,  and  which  esteemed  the 
heifer  to  be  dedicated  to  Isis  or  the  moon.  The  Hindoos 
likewise  had  an  extraordinary  veneration  for  cows.  Hero- 
dotus and  Plutrarch  also  tell  us  that  the  Egyptians  offer- 
ed male  calves  to  Typhon.  The  Jews  were  probably  di- 
rected to  take  a  red  heifer,  because  this  color  was  held 
in  abhorrence  by  the  antient  idolaters.  It  was  to  be  a 
heifer,  upon  which  never  came  a  yoke  ;  because  such  a 
Victim  was  worthy  and  honorable,  and  agreed  with  the 
antient  manner  of  sacrifices.  The  heifer  was  to  be  burn- 
ed without  the  camp,  and  cedar  wood,  hysop,  and  scar- 
let wool  were  to  be  burned  along  with  it.  Cedar  and 
hysop  were  used  as  cleansers  of  wounds,  as  was  the  plant 
coccus,  which  was  used  for  dying  scarlet.  All  the  articles 
therefore  bore  some  relation  to  the  purpose  of  purifica- 
tion. The  ashes  made  by  this  burning  were  to  be  dis- 
solved in  water,  and  applied  to  the  use  specified  above. 
As  both  water  and  ashes  have  been  always  used  for  lite- 
ral cleansing  ;  as  symbolical  rites,  suited  the  genius  of  the 
early  ages  and  the  eastern  world,  and  were  absolutely 
necessary  for  the  Jewish  people  ;  as  many  particulars  of 
this  purifying  ceremony  were  excellent  preservatives 
from  surrounding  superstition  -,  as  the  whole  taken  to- 
gether is  far  more  natural,  simple,  and  instructive  than 
the  rites  of  the  wisest  heathens ;  as  the  grand  design  of 
this  solemn  purgation  was,  to  cleanse  the  pollution  incur- 
red by  touching  a  dead  body,  and  thereby  to  deter  the 
Hebrews  from  worshipping  or  holding  idolatrous  inter- 
course with  the  dead  j  and  finally  as  the  whole  service 
tended  to  enforce  moral  purity,  and  to  keep  them  stead- 
fast in  the  true  religion  ;  these  considerations  sufficient- 
ly recommend  the  ritual  before  us.     In  short,  the  whole 


LECT.  xxiv.j         JEWISH  ANTIQUITIES.  279 

system  of  legal  purifications  addressed  the  same  exhorta- 
tion to  the  Jews  in  a  figurative  style,  which  the  gospel  in 
a  plain  style  addresses  to  us — "  Having  these  privileges 
and  promises,  cleanse  yourselves  from  all  filthiness  both 
of  the  flesh  and  spirit,  and  perfect  hohness  in  the  fear 
of  God," 


28o  LECTURES  ON  [LtcT.  xxv 


LECTURE  XXV. 

Tendency  of  the  Hebrew  ritual  to  promote  the  glory  of  God  ; 
and  the  benefits  resulting  from  an  observance  of  its  various  in-' 
junctions. 


o 


UR  last  lecture  considered  the  several  pollu- 
tions and  purifications  of  the  Hebrew  church.  We  show- 
ed that  the  law  respecting  both  tended  to  enforce  decent 
manners,  a  pure  heart  and  conversation,  a  profound  rev- 
erence for  the  presence  of  Jehovah  in  his  sanctuary,  and 
a  stedfast  adherence  to  his  religion,  in  opposition  to  sur- 
rounding idolatry.  Indeed  all  the  ceremonies  of  the  Jew- 
ish ritual  were  subservient  to  one  great  object,  viz.  the 
honor  of  the  true  God,  who  visibly  resided  among  them 
in  the  temple.  It  will  therefore  be  useful  to  show  how 
admirably  every  part  of  the  Mosaic  law  was  adapted  to 
this  end,  and  what  excellent  purposes  were  answered  by 
this  arrangement. 

The  titles,  which  this  law  appropriates  to  the  God  of 
Israel,  were  fitted  to  inspire  a  singular  reverence  for  his 
character  and  worship.  He  is  very  frequently  styled  holy^ 
and  the  Holy  One,  by  way  of  eminence.  He  is  likewise 
often  called  a  jealous  God.  The  former  title  expresses 
his  matchless  purity  or  moral  excellence,  which  places 
him  far  above  any  equal ;  the  latter  denotes  that  he  will 
not  endure  a  rival ;  and  both  appellations  widely  distin- 
guish him  from  the  idols  of  the  heathens  j  for  these, 
though  sometimes  called  gods,  are  never  styled  either 
holy  or  jealous.  They  were  not  holy  either  in  respect  of 
moral  purity,  or  of  separation  from  and  superiority  to 
other  deities  ;  for  as  their  characters  were  polluted  and 
contemptible,  so  they  were  united  togetherby  a  commoH 


LEcf .  XXV.]  JEWISH  ANTIQUITIES.  ,        28 f 

nature,  worship,  and  name.  Of  course  they  were  not 
jealous  of  a  partner  or  rival.  We  never  read  that  any 
gentile  god  prohibited  a  mukitude  of  divinitieSj  or  was 
angry  at  being  worshipped  in  the  same  temple,  or  on  the 
same  altar  with  some  associate  demon.  Hence  these  ap- 
propriate titles  of  the  true  God  were  fitted  both  to  com- 
mand singular  veneration  from  his  worshippers  and  to 
guard  them  against  associating  with  him  the  impure  di- 
vinities and  rites  of  the  heathen. 

To  heighten  this  reverence  of  Jehovah,  it  was  ordain- 
ed that  no  one,  but  the  high  priest,  should  enter  into  the 
most  holy  place,   the  interior   apartment  of  the   Great 
King  ;  that  no   victims  should  be  offered  to  him,  but 
the  most  perfect  in  their  kind  ;   that  the  tabernacle,  the 
ark,  the  altars,  the  candlestick,  the  sacred  vessels  and 
ministers  should  be  consecrated  to  his  service  with  a  pe- 
culiar and    holy   ointment  j  that  the  priests,  and  some- 
times the  whole  congregation  should  be  sanctified  to  him 
by  various  washings,   oblations,  and  sprinklings  ;    that 
none  but  sacred  fire,  kindled  by  God  himself,  should  be 
used  on  his  altar  ;  that  every  thing  pertaining  to  his  wor- 
ship should  be  distinguished  from  other  things  by  some 
special  use,  ceremony,  or  splendor,   and  be   forever  ex- 
empted from  common  purposes ;  that  no  one,  whether 
of  the  priesthood  or  the  people,  should  have  access  to 
the  temple  or  to  any  sacred  rite,  while  laboring  under 
any  kind  of  uncleanness.     To  these  and  many  similar 
statutes  we  might  add    several  peculiar  laws  respecting 
the  priests  ;  for  instance,  those,  which  barred  from  the 
altar  and  sanctuary  ever  man,  though  born  In  the  sacer- 
dotal line,  who  had  any  personal  deformity  or  blemish  j* 
those,  which  assigned  to  this  sacred  order,  garments  of 

*  Lfv,  xxi.  i6,  ^'x. 

M  m 


282'  1.ECTURES  ON  [lect.  xxv. 

superior  beauty  and  splendor  ;*  those,  which  directed 
the  first  fruits  raid  tithes,  by  which  the  priests  were  sup- 
ported, to  be  brought  to  the  temple  and  solemnly  dedi- 
cated to  Jehovah  ;  and  those,  which  regulated  their 
mourning  on  funeral  occasions.  No  priest  could  attend 
or  mingle  in  customary  funeral  rites  except  on  the  death 
of  his  own  parent  or  child,  or  brother  and  sister.  The 
reason  is  given,  "  he  shall  not  defile  and  profane  himself, 
being  a  chief  man  among  his  people  ;"t  that  is,  it  does 
uot  become  a  minister  of  my  sanctuary  to  debase  him- 
self by  vulgar  ceremonies  of  mourning.  It  does  not  be- 
come him  to  defile  himself  at  the  graves  of  the  dead, 
and  thereby  incur  the  necessity  either  of  neglecting  or 
polluting  the  rites  of  my  worship.  Agreeably  when  two 
of  Aaron's  sons  were  instantly  struck  dead  for  offering 
jtrange  or  unconsecrated  fire  before  the  Lord ;  he  and 
his  living  sons  were  forbidden  not  only  to  show  the  usual 
tokens  of  sorrow,  but  even  to  go  out  from  the  door  of 
the  tabernacle.}  The  same  restriction  is  kid  on  every 
high  priest,  even  on  the  decease  of  a  father  or  a  mother  ;§, 
that  is,  no  minister  of  Jehovah  was  to  quit  his  station  in 
the  temple,  to  indulge  his  feelings  over  a  departed  friend, 
because  this  would  discover  greater  affection  towards  a 
dead  man,  than  towards  the  living  God.  Of  the  same 
aspect  is  that  law,  which  prohibited  the  priests  from 
drinking  wine  or  strong  drink,  when  going  into  the  tab- 
ernacle. The  reason  assigned  is,  that  they  might  by  a 
sober  and  perfect  exercise  of  their  reason,  "  put  a  differ- 
ence between  holy  and  unholy,  &:c."  that  is,  treat  sacred 
things  in  a  grave  and  holy  manner,  and  thus  hold  them 
ap  to  the  public  veneration.     To  promote  this  high  rev- 

•  Ex.  xxviii.  a,  &c.  f  Lev.  xxi.  i — 5.  |  Lev.  ix.  7. 

f  Lev.  xxi»   10,  &c. 


jLECT.  XXV.]  JEWISH  ANTIQUITIES.  283 

•€rence  of  sacred  things,  especially  of  God  and  his  sanctu- 
ary,  infinite  wisdom  saw  fit  to  decorate  the  tabernacle 
with  extraordinary  richness  and  magnificence,  to  make  na- 
ture and  art,  and  divine  inspiration  conspire  in  this  sacred 
workmanship  ;  that  the  Hebrews,  struck  with  its  exteri- 
or splendor,  might  suitably  honor  that  great  Being,  who 
resided  in  it.  To  promote  the  same  end,  the  divine  Le- 
gislator nicely  adjusted  all  the  ceremonies  of  his  worship 
in  a  manner  best  suited  to  inspire  awful  respect.  These 
instituted  ceremonies  were  all  sober  and  grave.  They 
had  nothing  in  them  ludicrous  or  absurd  ;  nothing  incon- 
sistent with  the  majesty  of  God,  or  the  sound  reason  of 
man.  They  were  wisely  adapted  to  the  genius  of  the 
times,  and  the  state  of  the  Hebrews.  Even  Strabo,  a 
learned  heathen,  while  calumniating  Moses,  confesses  that 
his  law  enjoined  no  ridiculous,  fanatical,  or  indecent  riteSv 
Whereas  most  of  the  pagan  ceremonies  were  plainly 
fooUsh  and  senseless.  As  lordBoacon  expresses  it,  "they 
were  perfectly  deaf  and  dumb  ;  they  neither  spoke  nor 
even  beckoned  any  instruction."  The  Mosaic  rites  also 
greatly  transcended  the  pagan  in  point  of  innocence  and 
purity.  They  in  no  instance  tolerated,  much  less  sancti- 
fied either  filthiness,  cruelty,  or  profanity.  Whereas 
those  of  the  heathen  carried  on  their  very  face  the  image 
of  those  foul  and  barbarous  demons,  whom  they  worship- 
ed. Their  mysteries  could  not  be  endured  by  the  eye 
either  of  modesty  or  humanity.  Hence  they  were  care- 
fully concealed  from  vulgar  observation.  The  i.plendor 
too  of  the  Jewish  rites  naturally  procured  for  them  a 
profound  veneration.  We  may  add,  their  beautiful  order 
contributed  to  the  same  eiFect.  The  lav/  strictly  pro- 
vided not  only  for  the  observance  of  certain  ceremo- 
loies,  but   for    an   accurate  and   decorous    manner  of 


284  LECTURES  OK  [lect,  xxv. 

observing  them.  Nothing  pertaining  to  divine  wor- 
ship was  wrapped  in  obscure  hints ;  nothing  was  left 
to  bHnd  zeal,  to  a  restless,  inventive,  and  innovating 
spirit.  The  law  took  care  of  the  minutest  things.  It 
regulated  the  precise  form  and  mode,  as  well  as  the  mat- 
ter and  instruments  of  worship.  Thus  it  perpetuated  a 
noble  and  recommending  order  in  the  service  of  Jehovah, 
and  thus  precluded  that  uncertainty  and  confusion,  those 
new  and  distracting  human  inventions,  those  endless  and 
disgraceful  superstitions,  which  otherwise  might  have  bu- 
ried the  true  religion  in  contempt  and  ruin. 

Having  seen  how  remarkaby  the  Hebrew  ritual  in  all 
its  parts  tended  to  one  point,  the  honor  of  Jehovah  and 
of  his  worship,  let  us  now  advert  to  the  great  benefits, 
which  accrued  from  this  arrangement. 

It  tended  in  general  to  prevent  idolatry  and  to  preserve 
the  purity  of  religion.  By  creating  in  the  Hebrews  a  high 
respect  for  their  God,  it  tended  to  preclude  that  esteem 
and  adoration  of  false  deities,  which  always  originate  in 
contempt  of  the  true  and  only  Divinity.  As  this  contempt 
is  the  parent  both  of  idolatry  ami  atheism  ;  so  its  opposite 
is  the  preservative  from  both.  The  Mosaic  ritual,  by  im- 
pressing on  the  Israelites  a  sense  of  the  appropriate  and 
incommunicable  excellencies  of  Jehovah,  was  fitted  to  pre- 
vent them  from  dividing  these  excellencies,  and  the  hom- 
age they  claimed,  among  a  multitude  of  deities.  By  oc- 
cupying their  senses  and  their  pious  feelings  with  august 
and  numerous  ceremonies,  it  tended  to  wean  their  aifeC' 
tions  from  the  more  antient  and  fashionable  rites  of  hea- 
then superstition.  By  consecrating  certain  peculiar  cere- 
monies to  the  worship  of  Jehovah,  and  enjoining  a  reve- 
rential observance  of  these,  and  a  total  abstinence  from 
all  others,  on  penalty  of  death,  it  erected  an  awful  bar- 


LECT.  xxv.j  JEWISH  ANTIQUITIES.  285 

rier  against  Idolatry ;  since  every  one,  "who  despised  these 
institutions,  incurred  the  suspicion  of  a  capital  offence ; 
while  those,  who  sacredly  regarded  them,  proclaimed 
their  adherence  to  the  divine  law,  and  their  abhorrence 
of  pagan  superstiton.  In  a  word,  the  Hebrew  ritual,  by 
cherishing  a  singular  veneration  for  its  sacred  rites,  tend- 
ed to  perpetuate  their  existence  and  purity,  and  thus  to 
protect  and  transmit  the  belief  and  practice  of  the  true 
religion. 

If  we  view  the  matter  in  a  somewhat  different  light, 
the  same  conclusion  will  force  itself  on  our  minds.  We 
shall  see  how  admirably  the  essentials  of  true  piety,  and 
consequently  of  sound  virtue  were  enforced  by  the  pro- 
visions now  described. 

The  existence  of  God,  in  opposition  to  every  species 
of  atheism,  was  hereby  taught  in  the  most  impressive 
manner.  '1  he  visible  presence,  the  glorious  symbol  of 
Deity  in  the  most  holy  place ;  the  temple  built  for  his 
palace  ;  the  priests,  who  waited  at  his  court ;  the  nume- 
rous sacrifices  and  oblations,  which  were  presented  on 
his  altar ;  the  solemn  appearances  of  the  whole  Hebrew 
church  thrice  In  a  year  at  his  sanctuary,  added  to  the 
monthly,  weekly,  and  daily  worship  ;  the  nice  preparation 
and  awful  reverence,  required  in  these  approaches  to  the 
divine  presence  ;  these  were  striking  and  unceasing  mon- 
itors of  the  existence  of  God.  They  preached  this  truth 
to  the  senses,  and  thus  engraved  it  on  the  hearts  of  the 
worshippers. 

They  also  taught  the  true  character,  as  well  as  the  be- 
ing of  God.  The  very  name  of  Israelis  God,  I  mean, 
yehovab,  taught  his  eternal,  necessary,  independent,  and 
immutable  existence.  For  as  all  agree  in  deriving  this 
tiame  from  a  verb  signifying  to  be ;  so  the  original  word 


286  LECTURES  ON  [lect.  xxv. 

is  applicable  to  past,  present,  and  future  existence,  and 
seems  to  import,  I  -was,  I  am^  1  shall  be.  Of  the  same 
import  is  the  name,  which  God  announced  to  Moses, 
■when  he  sent  him  to  Israel,  /  am^  and  /  am  that  I  am,  or 
I  am  the  o  m  j  that  is^Iam  the  existing  Being;  I  possess  ex- 
istence in  a  peculiar  manner,  uncaused,  unchanging,  ever- 
lasting. As  the  Mosaic  law  thus  directs  the  Hebrew  wor- 
ship to  Jehovah,  the  selfexistent  Being,  so  it  frequently 
holds  him  up  as  the  source  of  all  other  beings,  the  Cre- 
ator of  the  heavens  and  the  earth,  with  all  their  inhabitr 
ants. 

Hence  it  clearly  and  strongly  enforces  the  divine  unityj 
or  represents  Jehovah  as  the  only  true  Divinity,  and  ob- 
ject of  worship.  The  Jewish  ritual  provided  but  one 
symbol  of  the  divine  presence,  one  most  holy  place,  one 
altar,  and  one  temple,  consecrated  to  one  Jehovah ;  to 
whom  all  the  priests  ministred,  and  all  sacrifices  were 
offered.  The  whole  Hebrew  vi^orship  was  therefore  a 
visible  illustration  of  that  prime  article  of  the  Mosaic  con- 
stitution— "  Hear,  O  Israel,  the  Lord  our  God  is  one 
Jehovah — thou  shalt  have  no  other  gods  before  or  beside 
me,'*  How  much  superior  in  this  fundmental  point  is 
the  Jewish  code  to  the  best  deductions  of  unassisted  rea- 
son !  The  knowledge  of  one  God  was  in  fact  lost  in 
the  heathen  world,  and  was  never  effectually  recovered 
by  human  wisdom  even  in  its  highest  improvements. 
Hence  originated  the  monstrous  polytheism  and  demoral- 
izing superstition,  which  overspread  the  world.  Tlie 
law  of  Moses  struck  at  the  root  of  these  abominations, 
and  planted  in  their  room  the  belief  of  one  supreme  Being, 
to  whom  all  other  beings,  however  exalted,  are  but  ser- 
vants ;  and  therefore  have  no  claim  to  religious  homage 
even  of  the  lowest  kind.     This  law,  far  from  allowinj?, 


LECT.  XXV.]  JEWISH  ANTIQUITIES.  2&7 

expressly  forbids  the  worship  of  heroes,  supplication  or 
thanksgiving  to  departed  spirits,  or  to  fancied  tutelar  de- 
ities. It  carefully  limits  every  part  and  degree  of  divine 
honor  to  Jehovah.  It  directs  that  every  occasional,  and 
every  stated  commemoration  of  mercies  received  should 
contain  a  thankful  acknowledgement,  not  of  any  inferior 
god  or  protector,  but  of  Jehovah  alone.  The  importance 
and  excellence  of  the  Hebrew  ritual  in  this  view  will  strike 
us  with  more  force,  if  we  consider  that  the  belief  and  ado- 
ration of  gods  many  and  lords  many  formed  not  only  the  es- 
tablished system  of  the  antient  world,  but  the  chief  learn- 
ing and  philosophy,  which  then  prevailed.  This  was  the 
philosophy  not  only  of  the  Egyptian  priests  but  of  Zoro- 
aster, Pythagoras,  and  other  eminent  sages.  It  was  there- 
fore a  high  mark  of  wisdom  and  goodness  to  make  the 
whole  Jewish  ritual  bear  against  these  fatal  notions  and 
practices,  and  to  bring  the  religion  of  mankind  to  center 
in  one  God  and  in  one  worship. 

The  ritual  likewise  instructed  the  people  in  the  moral 
■perfections  of  Jehovah,  particularly  his  infinite  holiness  and 
mercy.  His  transcendent  holiness  is  frequently  taught 
in  their  sacred  writings.  It  is  also  strongly  represented 
in  all  their  religious  ceremonies.  It  appears  in  the  exact 
directions  given,  to  consecrate  the  temple,  to  hallow  the 
sanctuary,  to  set  apart  a  most  holy  place  for  the  residence 
of  Jehovah ;  to  purify  and  consecrate  the  priests,  his  mia- 
ters.  The  epithet  holy  applied  to  persons,  places,  times, 
and  things,  that  were  specially  devoted  to  God  ;  the  rit- 
ual cleanness  and  purifications  required  of  all,  who  ap- 
peared before  him  ;  the  terrible  denunciations  against  all, 
who  should  approach  him,  when  legally  defiled ;  these 
and  similar  features  of  the  Hebrew  institutions  were  a 
lively  comment  on  that  exclamation  of  Moses,  "  Who  is 


288  LECTURES  ON  [lect.  xxv. 

like  unto  thee,  O  Jehovah,  among  the  gods  ?  Who  is  like 
unto  thee,  glorious  in  hoHness  ?'*  At  the  same  time  these 
institutions  represented  the  true  God  as  gracious  and  mer* 
ciful,  longsufFering  and  abundant  in  goodness,  forgiving 
iniquity,  transgression  and  sin.  The  numerous  propitia- 
tory sacrifices  and  rites  of  cleansing,  while  they  held  up 
the  awful  guilt  and  demerit  of  sin,  the  strict  purity  and 
justice  of  God,  and  the  duty  of  offenders  to  confess  and 
forsake  th^ir  iniquities,  did  likewise  encourage  the  peni- 
tent to  hope  for  divine  pardon  and  favor.  This  hope  was 
elevated  into  assurance  by  the  visible  presence  of  God 
among  the  Hebrews,  as  their  covenanted  and  almighty 
Protector,     This  leads  us  to  add  that 

The  Mosaic  ritual  taught  the  important  doctrine  of  a 
general  and  particular  provdence.      Many  of  the  heathen 
philosophers,  while  they  acknowledged  either  one  or  ma- 
ny deities,  denied  that  these  superior  powers  regarded  ei- 
ther the  circumstances  or  actions   of  men,  or   showed 
them  any  favor  or  displeasure.     The   vulgar  heathens 
supposed  that  the  several  districts  of  our  globe  were  rul- 
ed by  an  equal  number  of  local  gods,  who  were  hmited 
in  their  powers,   capricious  in   their  humors,  mutually 
opposed  in  their  interests  and  dispositions,  and  generally 
profligate  in   their  characters.      Such  principles  were 
equally  fatal  to  sound  piety  and  morality.     But  the  He- 
brew  law  represents  Jehovah  not  only  as  the  Creator, 
but  the  sole  Governor  of  the  universe.     While  it  holds 
him  up  as  peculiarly  related  to,  and  present  with  his  pro- 
fessing people,  as  visibly  residing  in  their  temple ;  it  al- 
so represents  him   as  dwelling  between  the  cherubim  in 
heaven,  and  thence  extending  his  notice  and  dominion  to 
all  creatures  and  worlds.     The  religious  ceremonial  of 
the  Jews  in  all  its  parts  was  an  impressive  symbol  of  this 


LECT.  XXV.]  JEWISH  ANTIQUITIES.  289 

sublime  doctrine.  The  Shechinah,  or  visible  abode  of  Dei- 
ty between  the  figures  of  the  cherubim  over  the  ark,  whence 
he  issued  his  orders  to  the  whole  Hebrew  nation,  was  a 
beautiful  emblem  of  his  celestial  throne  and  universal 
empire  ;  and  it  was  thus  understood  by  the  Jewish  peo- 
ple. Their  daily  and  weekly,  their  monthly  and  yearly 
solemnities  were  continual  memorials  and  acknowledg- 
ments of  the  agency  of  Jehovah  in  the  formation  and 
government  of  the  world,  in  the  regular  course  and  be- 
neficent influence  of  the  heavenly  bodies,  and  in  all  the 
blessings,  which  distinguished  the  various  seasons.  How 
admirably  were  these  celebrations  fitted  at  once  to  eradi- 
cate the  worship  of  the  celestial  luminaries,  or  of  fancied 
subordinate  dispensers  of  good  and  evil ;  and  to  confine 
the  homage  of  the  Israelites,  to  one  allpervading,  alldis- 
posing  Providence  !  While  their  ritual  thus  kept  in  view 
the  general  government  of  God,  it  perpetually  reminded 
them  of  his  special  patronage  afforded  to  their  nation, 
and  of  the  peculiar  blessings,  which  they  derived  from 
this  source.  It  taught  them  to  trust  in  Jehovah,  as  their 
God,  for  every  needed  act  of  his  favor,  and  at  the  same 
time  to  dread  every  opposite  evil  from  his  displeasure,  if 
they  provoked  it  by  disobedience.  It  led  them  to  regard 
the  special  presence  of  Jehovah  among  them,  as  a  source 
of  peculiar  blessings  or  curses  according  to  their  moral 
behavior.  Every  offering,  which  they  presented,  every 
festival,  which  they  solemnized,  was  a  forcible  admoni- 
tion of  this  truth.  It  expressed  and  nourished  their  de- 
pendence on  God*s  particular  providence,  either  by 
gratefully  recognizing  his  past  mercies,  or  by  seeking 
his  present  and  futnre  benediction,  or  by  conciliating  his 

forfeited  protection  by  repentance  and  expiation. 

Nn 


2-87  LECTURES  ON  [lect.  xxv. 

Thus  those  great  truths,  which  relate  to  the  existence, 
character,  and  government  of  one  allperfect  Being; 
truths,  which  are  the  basis  of  solid  piety,  virtue,  and 
joy,  were  clearly  unfolded  in  the  writings,  and  practical- 
ly displayed  in  the  services  of  the  antient  Hebrews. 
What  dignity  and  importance  does  this  single  fact  impart 
to  their  institutions !  May  you  all  know  by  experience 
the  justness  of  this  remark.  May  your  minds  be  guard- 
ed, ennobled,  and  comforted  by  that  deep  sense  of  God 
and  of  providence,  which  the  religion  both  of  Moses 
and  of  Christ  so  strongly  inculcates !  May  you  enjoy 
the  peculiar  favor  of  this  providence  in  your  approach- 
ing long  recess  from  this  university,  and  through  the 
whole  of  your  future  existence  ! 


LECT.XXVI.3  JEWISH  ANTIQUITIES.  295 


LECTURE  XXVI. 

Various  arguments  in  support  of  the  divine  origin  of  the   Hehreio 
ritual ;   and  in  reph  to  the  objections  made  against  it. 

An  our  last  lecture  we  showed  how  plainly  and  for- 
cibly the  capital  principles  of  true  religioujand  consequent- 
ly of  morality,  were  represented  and  impressed  by  the  He- 
brew institutions. 

It  is  important  to  add  that  these  principles  were  taught 
and  enforced,  not  by  uncertain,  laborious,  and  abstract 
reasoning,  but  by  the  authority  of  divine  revelation.  This 
is  the  only  sure  method  of  instructing  and  confirming  a 
whole  nation  in  the  true  knowledge  of  God  and  his  will. 
Both  reason  and  fact  assure  us  that  the  bulk  of  mankind, 
especially  in  the  rude  ages,  have  neither  capacity,  nor  leis- 
ure, nor  inclination  for  nice  and  long  disquisitions  ;  and 
that  if  left  to   drav/  their  religion  from  these  sources, 
they    will    run  into   the   dreadful  evils  either  of  poly- 
theism and  superstition,  or  of  irreligion  and  atheism.    It 
was   therefore  necessary  that  religious  truth  and  duty 
should  be  confirmed  to  the  chosen  people  by  divine  au- 
thority.    Agreeably  Jehovah  himself,  by   a  voice  from 
the   Shechinah,  uttered  the  ten  coram.ands  ;  and  deliver- 
ed them  amid  such  visible  and  awful  ensigns  of  divine 
majesty,  as  convinced  the  whole  nation  of  their  heavenly 
original.     But  as  these  ensigns  of  Deity  greatly  terrified 
the  people,  and  induced  their  earnest  request,  that  Moses 
might  thenceforward  speak  v/ith  them  in  God's  name  ; 
Jehovah,  in  condescention  to  their  frailty,  spake  after  this 
to  Moses  ;  and  he,  as  God's  deputy,  announced  his  \n\\ 
to  the  congregation.      While  God  thus  commissioned 


292  LECTURES  ON  [lect.  xxvi. 

Moses  to  declare  his  laws,  he  attested  his  commission  by 
a  long  train  of  miracles,  wrought  in  the  sight  of  all  Is- 
rael ;  miracles  so  numerous,  so  sensible,  and  so  great, 
that  none  could  be  ignorant  of  their  reality,  or  mistake 
their  origin.  Indeed  the  ritual  itself  was  a  standing  evi- 
dence of  its  own  divinity  ;  for  while  the  Shechinah  or 
visible  glory,  residing  in  the  tabernacle,  was  a  supernatu- 
ral and  ocular  proof  of  the  divine  presence  ;  the  oracle, 
or  voice  issuing  from  it,  when  compared  with  the  manner 
of  consulting  it,  the  precise  and  full  answers  given  by  it, 
and  the  exact  fulfilment  of  these  answers,  was  a  constant 
testimony  of  divine  interposition.  These  extraordinary 
revelations  and  appearances  of  Jehovah  to  the  Hebrews 
were  necessary  and  powerful  means  of  establishing  their 
faith  in  the  Mosaic  institutions,  and  of  inspiring  such  sa- 
cred reverence  for  them,  as  might  guard  them  against  the 
enticing  oracles  and  ceremonies  of  the  heathen. 

This  remark  fully  obviates  a  natural  and  plausible  ob- 
jection to  the  Jewish  ritual.      It  seems  at  first  view  un- 
worthy of  God  to  attest  in  so  extraordinary  a  manner  a 
system  of  mere  ceremonies.     But  if,  as  we  have  shown, 
these  ceremonies  were  needful  barriers  against  idolatry, 
and  enforcements  of  rational  piety  j  and  if,  in  order  to 
these  ends,  it  was  necessary  to  sanction  and  recommend 
them  by  the  highest  authority;  then  the  wisdom  and  good- 
ness of  this  procedure  are  sufliciently  vindicated.    On  the 
same  grounds  we  see  the  fitness  of  making  these  insti- 
tutions unchangeable,  or  of  forbidding  und^r  the  severest 
penalties  the  least  addition  to,  or  abridgment  of  them. 
This  was  necessary  to  close  the  door  against  those  super- 
stitious innovations,  which  would  otherwise  have  crept 
in,  and  gradually  corrupted  the  true  religion. 

It  may  still  be  asked,  was  it  wise  to  load  the  Jewish 


LECT.  XXVI.]         JEWISH  ANTIQUITIES.  293 

institution  with  so  many  ceremonies,  and  to  enjoin  and 
press  them  in  a  manner  so  solemn  ?  Did  not  this  tend  to 
exalt  them  to  an  equal  rank  with  moral  duties  ?  Was 
there  not  danger  that  the  Israelites  would  be  so  dazzled 
and  engrossed  by  the  former,  as  to  overlook  the  latter; 
yea,  that  they  would  substitute  these  shadows  for  the 
substance,  and  even  rest  in  them  as  an  atonement  and  li* 
cense  for  moral  disobedience  .?     We  answer, 

1.  As  the  genius  and  circumstances  of  that  people  re- 
quired a  religion  arrayed  in  sensible  and  striking  ceremo- 
nies, so  it  was  necessary  that  these  rites  should  be  very 
numerous  and  diversified  ;  that  they  should  reach  every 
case,  to  which  the  religion  of  their  neighbours  extended. 
As  the  heathens  had  idolatrous  ceremonies  on  every  oc- 
casion, it  was  expedient  that  the  institutions  of  the  He- 
brews should  keep  pace  with  theirs  ;  that  the  Israelites 
might  have  no  necessity  nor  pretence  for  borrowing  pa- 
gan rites,  and  that  they  might  in  every  case  be  fortified 
against  them.  We  have  seen,  for  example,  hov/  impor- 
tant the  provisions  of  their  law  were,  with  respect  to 
mourning  or  honoring  the  dead,  which  among  other  na- 
tions had  been  perverted  to  idolatry  and  divination.  If 
the  Jews  had  not  been  furnished  with  rites  of  their  own 
on  this  occasion,  and  on  numberless  others  ;  they  would 
either  have  invented  superstitious  ceremonies  for  them- 
selves, or  have  eagerly  copied  those  of  their  neighbours. 

2.  The  Hebrew  ritual,  far  from  leading  men  to  rest  in 
outward  ceremonies,  strikingly  represented  and  enforced 
a  virtuous  temper  and  practice.  Every  part  of  it  express- 
ed and  required  inward  affections,  corresponding  to  the 
external  actions.  The  whole  apparatus  of  the  Jewish 
temple  and  priesthood,  oblations  and  sacrifices,  all  the  of- 
ferings in  the  way  of  thanksgiving,  confession,  and  atone- 


294  LECTURES  ON  [lect.  xxvi. 

ment,  strongly  inculcated  a  solemn  and  reverential,  a  pen- 
itent and  thankful  heart.  The  numerous  washings  and 
purgations  forcibly  taught  the  necessity  of  a  pure  heart 
and  life.  Every  rite  is  in  its  own  nature  significant  of 
some  spiritual  or  moral  truth.  The  sacred  rites  of  the 
Jews  were  as  easily  understood  as  any  civil  ceremonies  are, 
when  used  towards  fellow  men.  Ritual  or  symbolical  ac- 
tions were  very  common,  intelligible,  and  impressive  in 
the  early  ages.  Agreeably  the  ceremonies  in  question 
were  evident  signs  of  good  moral  dispositions.  This  fur- 
ther appears 

3.  From  the  exposition  given  of  these  rites  by  the  law 
itself,  and  by  prophets,  its  authorized  interpreters.  The 
law  itself  expressly  and  frequently  enjoins  inward  and 
practical  holiness.  This  is  the  language  of  the  great 
Lawgiver — "  Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
might."  "  And  now,  O  Israel,  what  doth  the  Lord  tliy 
God  require  of  thee,  but  to  fear  the  Lord  thy  God,  to 
walk  in  all  his  ways,  and  to  love  and  serve  him  with  all 
thy  heart,  and  with  all  thy  soul.""  This  prevailing  love, 
and  fear,  and  service  of  God  comprehend  all  the  social,  as 
well  as  divine  virtues.  They  include  an  affectionate  and 
studious  imitation  of  God  in  his  perfect  justice,  truth,  and 
goodness.  Agreeably  Moses,  having  represented  Jeho- 
vah to  the  Israelites  as  a  Being  of  infinite  benevolence, 
who  "  executeth  judgment  for  the  fatherless  and.  widow, 
and  loveth  the  stranger,"  adds,  "  love  ye  therefore  the 
stranger,  for  ye  were  strangers  in  the  land  of  Egypt."  It 
is  remarkable  that  Moses  in  the  bock  of  Deuteronomy, 
where  he  solemnly  recites  and  enforces  his  laws  on  his  be-' 
loved  people  just  before  his  death,  constantly  holds  up 
love  td  God  and  its  moral  fruits,  as  the  main  spirit  and 


LECT.  xxvi.J         JEWISH  ANTIQUITIES.  295 

perfection  of  his  institutions,  as  the  great  end  even  of 
their  peculiar  ceremonies.  He  tells  them  that  the  leading 
rite  of  circumcision  was  intended  not  only  to  distinguish 
the  natural  seed  of  Abraham  but  to  enforce  internal  pu- 
rification— "  Circumcise  therefore,"  says  he,  "  the  fore- 
skin of  your  hearts,  and  be  no  more  stifFnecked.*'  "  Tiie 
Lord  thy  God  will  circumcise  thy  heart,  and  the  heart 
of  thy  seed,  to  love  the  Lord  thy  God  with  all  thy  heart, 
that  thou  mayest  live."*  The  prophets  interpreted  the 
ritual  in  the  same  manner.  Thus  the  prophet  Jere- 
my addresses  his  countryman — "  Circumcise  yourselves 
to  the  Lord,  and  take  away  the  foreskin  of  your  hearts."! 
The  prophets  also  very  often  inculcate  inward  purity,  as 
the  true  and  main  import  of  the  ceremonial  washings. 
Thus  David  says,  "  Wash  me  thoroughly  from  my  ini- 
quity, and  cleanse  me  from  my  sin.  Create  in  me  a  clean 
heart,  O  God."  "  I  will  wash  my  hands  in  innocency  ; 
so  will  I  compass  thine  altars,  O  Lord."  So  the  proph- 
et Isaiah  exhorts,  "  Wash  ye,  make  ye  clean,  put  away 
the  evil  of  your  doings  ;  cease  to  do  evil,  learn  to  do  well, 
seek  judgment,  relieve  the  oppressed,  judge  the  fotherless, 
plead  for  the  widow."  And  then  "  though  your  sins  be  as 
scarlet  they  shall  be  white  as  snow."  So  the  prophet  Jere- 
my,"© Jerusalem,  wash  thy  heart  from  all  wickedness,  that 
thou  mayest  be  saved."  The  ritual, as  explained  by  the  law 
and  the  prophets,  enjoined  upon  offenders  not  only  a  sin 
offering  or  ceremonial  expiation,  but  a  penitent  confes- 
sion to  God,  and,  in  case  of  injury,  restitution  to  men.| 
This  confession  included  hearty  sorrow,  and  an  effectual 
purpose  of  forsaking  sin  and  returning  to  God.§  Ac- 
cordingly the  Old  Testament  writings  express  that  repent- 

•  Deut.  vi.  4,  5.— X.  la,  18,   19,  16. — XXX.  6.  f  J^*"'  i'"-  4' 

J  Numb.  V,  J— 7.  §  Levit,  xxvi.  40,  &c.    Deut.  iv.  29. 


296  LECrURES  ON  f lec  r.  xxvi. ' 

ance,  which  is  connected  with  divine  pardon  and  favor, 
in  such  language  as  this, "  Let  the  wicked  forsake  his  way, 
and  the  unrighteous  man  his  thoughts,  and  let  him  return 
unto  the  Lord,  and  he  will  have  mercy  on  him."  "  Re- 
pent and  cast  away  from  you  all  your  transgressions,  and 
make  you  a  new  heart  and  a  new  spirit.**  "  Turn  ye  even 
to  me  with  all  your  heart ;  and  rend  your  heart  and  not 
your  garments."*  Agreeably  David  observes  that  the 
ritual  itself  taught  the  superior  value  of  inward  repent- 
ance. "  Thou  delightest  not  in  burnt  offering.  The  sac- 
rifices of  God  are  a  broken  spirit ;  a  broken  and  con- 
trite heart,  O  God,  thou  wilt  not  despise.**  As  the  He- 
brew law  thus  states  true  piety  and  virtue  to  be  the  mean- 
ing and  end  of  its  ceremonial  institutions  ;  so 

4.  It  expressly  and  constantly  prefers  moral  to  ritual 
obedience.  It  declares  that  God  desires  mercy  rather 
than  sacrifice  ;  that  what  he  requires  of  us  is  to  do  just- 
ly, love  mercy,  and  walk  humbly  with  our  God  ;  that 
Jehovah  will  look  with  complacency  to  the  man,  who  is 
poor,  and  of  a  contrite  spirit  ;  that  where  this  inward 
spirit  and  its  substantial  fruits  are  wanting,  the  most 
strict  and  splendid  observance  of  ceremonial  duties  is  un- 
acceptable, yea  an  abomination  in  his  sight.  These  les- 
sons were  so  clearly  taught  and  understood  in  the  He- 
brew church,  that  the  scribes  in  our  Savior's  day,  with 
all  their  zeal  for  rites  and  forms,  were  obliged  to  ac- 
knowledge that  the  love  of  God  and  our  neighbour  were 
the  great  precepts  of  their  law  ;  were  more  than  all  burnt 
offerings  and  sacrifices.!     We  add 

5.  The  Mosaic  institutions  contain  moral,  as  well  as 
ritual  commands.  The  ten  commandments  are  a  summa- 
ry of  moral  duty.     These  were  audibly  pronounced  by 

*  Isai.  It.  7.     Ezek.  xviii.  31.    Joel,  ii.  ilj  13.         f  Mark,  xii.  31,  Sczi 


lECT.xxvi.]  JFAVISH  ANTIQUITIES.  297 

a  voice  from  heaven.  They  were  engraven  on  tables  of 
stone  by  the  finger  of  God.  These  tables  were  deposit- 
ed in  a  rich  ark  or  chest,  which  was  covered  with  a  Hd 
of  pure  gold,  called  the  mercy  seat.  Over  this  stood  two 
cherubim  ;  and  between  these  resided  the  cloud  of  glo- 
ry, or  visible  emblem  of  Deity.  This  ark  was  fixed  in 
the  most  holy  place,  and  became  the  throne  of  Jehovah, 
the  seat  of  his  royal  presence.  Did  not  these  pre- 
eminent marks  of  honor,  put  on  the  ten  commands, 
point  them  out  as  the  most  excellent  part  of  the  ritual,  as 
ths  basis  and  perfection  of  the  whole  ^  Did  they  not  in- 
culcate true  holiness,  as  the  leading  principle  and  end  of 
all  the  Hebrew  ceremonies  ?  These  remarks  sufficiently 
show  that  the  Jewish  lav/  did  not  place  religion  in  bare 
external  rites,  but  instrfected  its  votaries  to  regard  these, 
as  the  handmaids  of  moral  goodness. 

But  it  may  be  further  objected,  that  this  law  was  very 
defective  in  its  sanctions  ;  since  it  held  out  temporal  bles- 
sings and  calamities,  as  the  only  recompense  of  obedi- 
ence or  of  transgression.  This  difficulty  is  removed  by 
the  following  considerations. 

1.  As  the  Hebrew  law  consisted  of  two  parts,  viz. 
ceremonial  and  moral  ;  and  as  the  former  was,  by  v/ay 
of  distinction,  the  law  of  the  Israelites,  v/hile  the  latter 
was  the  original  and  comm.on  law  of  our  nature  ;  so  it 
was  fit  that  each  should  have  appropriate  sanctions.  A- 
greeably  the  ritual  or  peculiar  law  of  the  Jews  was  en- 
forced by  the  distinct  sanction  of  temporal  rewards  and 
punishments  ;  while  the  moral  or  universal  law  of  man 
was  left  to  stand  on  its  primitive  footing  ;  that  is,  on  the 
sanction  of  a  future  retribution.     Hence 

2.  There  was  no  need  of  incorporating  with  the  Jew- 
ish ritual  a  nev/  and  express  revelation  of  a  future  state  ; 

Oo 


298  LECTURES  ON  [lect.  xxvi. 

because  such  a  state  had  already  been  notified  to  the  world 
by  nature  and  reason,  assisted  by  early  revelation  and 
tradition,  and  had  also  been  eminently  discovered  to  the 
Hebrews  by  special  communications  made  to  their  pious 
ancestors.     Agreeably  the  belief  of  the  soul's  immortali- 
ty, and  of  future  rewards  and  punishments  was  interwov- 
en not  only  with  the  writings,  but  with  the  whole  idola- 
trous system  of  the  antient  heathens.     On  this  principle 
they  deified  the  souls  of  their  eminent  deceased  friends 
and  benefactors.     On  the  same  principle  they  consulted 
the  dead.     The  same  general  belief  appears  to  have  been 
early  and  constantly  entertained  by  the  Hebrews.     Saul's 
effort  to  obtain  counsel  from  the  spirit  of  departed  Samu- 
el was  founded  on  this  belief.    The  Jewish  law  proceeds 
on  this  principle  in  forbidding  necromancy,  and  consult- 
ing the  dead.     Several  Old  Testament  writers,  particu- 
larly Job,  David,  Solomon,  and  Daniel,  express  their  as- 
surance of  a  future  retribution.*     There  was  therefore 
no  necessity  of  confirming  this  received  doctrine  to  the 
Israelites,  especially  in  their  ritual  law — For 

3.  As  this  law  was  ceremonious  and  temporary,  it  was 
fitly  enforced  by  temporal  rewards.  As  it  was  given 
chiefly  in  pursuance  of  the  peculiar  covenant  made  with 
Abraham  and  his  seed,  a  covenant,  which  insured  to  them 
the  land  of  Canaan,  and  great  worldly  prosperity  in  it ; 
we  plainly  see  that  sanctions  best  suited  to  this  covenant 
were  temporal  blessings  or  judgments  in  the  country, 
which  Jehovah  had  thus  granted  them. 

4.  If  the  rewards  and  punishments  of  a  future  life  had 
been  annexed  to  the  Hebrew  ritual,  this  would  naturally 
have  led  the  Jews  into  a  superstitious  or  exclusive  regard 
to  ceremonial  duties,  as  if  these  alone  could  expiate  mor- 

•  Job  xk.  25—27.    Psalm  xvi.  9— II.    £ccl.  xL  9— 12, 14.    Dan.  xii.  3,  4. 


tECT.  XXVI.]         JEWISH  ANTIQUITIES.  299 

al  guilt,  and  procure  everlasting  happiness.  But  by  limit- 
ing the  effect  of  merely  ritual  obedience  or  transgression 
to  temporal  or  political  good  and  evil,  the  divine  Law- 
giver instructed  them  to  expect  final  pardon  and  blessed- 
ness, as  the  result,  not  of  ceremonial  observances,  but  of 
inward  and  moral  obedience.  Thus  the  great  distinction 
between  outward  rites  and  true  saving  religion  was  forci- 
bly impressed.  The  former  at  best  could  insure  only 
worldly  prosperity  ;  while  the  latter  was  connected  with 
eternal  life. 

5.  As  the  peculiarities  of  the  ceremonial  law  were 
chiefly  intended  as  a  barrier  against  idolatry,  so  temporal 
sanctions  were  best  adapted  to  this  end  ;  as  they  assured 
the  obedient  Israelites  of  all  those  blessings  from  the  true 
God,  which  their  heathen  neighbours  expected  from  their 
imaginary  deities  ;  and  as  they  threatened  and  inflicted  on 
those,  who  deserted  or  corrupted  the  worship  of  Jehovah, 
the  same  calamities,  which  idolaters  apprehended  from,  or 
ascribed  to  the  displeasure  of  their  gods.  These  sanc- 
tions, faithfully  executed,  had  the  strongest  tendency  to 
crush  idolatry,  and  to  bind  the  Hebrews  to  the  true  reli- 
gion, by  giving  them  an  experimental  conviction  of  the 
power  and  disposition  of  their  God  to  reward  or  punish 
them  in  the  most  speedy  and  sensible  manner.  If  the 
Hebrew  Lawgiver  had  opposed  a  future  or  distant  retri- 
bution only  to  that  idolatry,  which  was  supported  by 
the  expectation  and  fancied  experience  of  present  good 
and  evil  ;  he  would  have  erected  a  very  unsuitable  and 
feeble  barrier  against  paganism,  and  in  favor  of  the  true 
religion.     This  leads  us  to  add 

6.  That  a  great  writer,  the  late  bishop  Warburton, 
in  a  very  learned  work,  called  t/je  Divine  Legation  of  Mo- 
ses^ has  undertaken  to  demonstrate  the  profound  wisdom 


30^  LECTURES  ON  [lect.  xxvi. 

and  divine  origin  of  the  Hebrew  constitution  from  the  to- 
tal omission  of  future  rewards  and  punishments  in  that 
system.  He  builds  his  conclusion  on  the  following  prem- 
ises ;  viz.  that  the  doctrine  of  a  future  retribution  is  ne- 
cessary to  i^t  support  and  well  being  both  of  civil  and  re- 
ligious society  ;  that  the  wisest  lawgivers  and  nations  of 
antiquity  introduced  this  doctrine,  as  the  grand  basis  and 
enforcement,  both  of  their  religion  and  laws  ;  that  they 
universally  and  justly  believed  that  no  religion  and  no 
community  could  subsist  without  it,  unless  protected  by 
an  extraordinary  providence  ;  and  yet  that  Moses,  the 
wise  lawQ-iver  of  the  Jews,  established  a  civil  and  a  reli- 
gious  polity,  which  flourished  for  ages  without  the  sanc- 
tion of  a  future  state  ;  from  all  which  he  infers  that  Mo- 
ses must  have  been  conscious  of  a  divine  mission,  when 
he  framed  and  published  such  a  constitution,  and  that 
this  system  must  have  been  supported  by  a  peculiar  prov- 
idence. How  far  this  demonstration  is  well  founded  and 
decisive  will  richly  deserve  our  future  inquiry.  In  the 
mean  time  we  can  demonstrate  the  divine  legation  of  Mo- 
ses by  a  process  far  more  simple  and  sure  than  that  of  this 
author.  For  example,  would  this  wise  lawgiver  have 
promised  the  Israelites  a  treple  harvest  from  their  lands 
on  every  year  preceding  the  seventh  or  sabbatical  year  ? 
Would  he  have  obliged  all  the  males  to  leave  their  fami- 
lies and  country  undefended  thrice  every  year  ?  Would 
he  have  suspended  his  whole  system  on  the  contingence 
of  the  family  of  Aaron  never  wanting  an  adult  male  heir, 
free  from  every  disqualifying  blemish,  to  inherit  and  sup- 
port the  priesthood  ?  Would  he  have  pronounced  so  ma- 
ny specific  temporal  blessings  and  curses,  as  the  certain 
consequence  of  obedience  or  disobedience  to  his  laws  ? 
Would  he  have  ventured  on  these  unexampled  measures. 


LECT.xxvi.J         JEWISH  ANTIQUITIES.  301 

if  he  had  not  been  sure  of  an  extraordinary  providence  to 
car;"y  them  into  effect  ?  If  such  a  providence  had  not  se- 
conded his  institutions,  would  they  not  have  sunk  into 
disgrace,  or  have  involved  the  nation  in  ruin  ?  We  can- 
not therefore  account  either  for  the  origin  or  success  of 
this  singular  constitution  without  the  special  interposition 
of  Deity.  Sound  philosophy,  as  well  as  authentic  histo- 
ry, compels  us  to  admit  that  the  Hebrews  were  really 
governed  by  a  peculiar  Providence,  which  protected,  re- 
warded or  punished  them  in  a  sensible  and  extraordinary 
manner. 


302  LECTURES  ON  [lf.ct.  xxvii. 

LECTURE  XXVIL 

The  numerous  riles  and  ceremonies  of  the  Hebrew  ritual  pointing  out, 
and  gradually  unfolding,  the  more  perfect  dispensation  of  the 
gospel. 

JSeFORE  we  dismiss  the  Jewish  ritual,  it  will 
be  proper  to  consider  it  more  distinctly  as  a  preparatory 
and  typical  system,  which  prefigured  and  gradually  in- 
troduced  the  more  perfect  dispensation   of  the  gospel. 
We  have  formerly  shown  that  the  Old  Testament  con- 
tained a  prophetic  revelation  of  the  Messiah,  or  a  series  of 
predictions  intended  to  keep  alive,  and  to  shed  increasing 
light  on  the  great  promise,  made  to  our  first  parents  and 
to  Abraham,  of  the  future  seed  of  the  woman,  who  was 
to  bruise  the  head  of  the  serpent,   and  in  whom    all 
nations  should  be  blessed.     As  the  Hebrew  economy 
thus  verbally  foretold  the  Savior  of  mankind,  and  here- 
by prepared  the  world  for  his  appearance  j  we  have  rea- 
son to  believe  that  it  likewise  symbolically  pointed  to,  and 
terminated  in  him  ;  in  other  words,  that  the  Jewish  cere- 
monies were  a  temporary,  intermediate,   and  emblemat- 
ical scheme,  adapted  to  the  same  general   use  with  the 
prophecies.     Many  reasons  concur  to  establish  this  opin- 
ion.    It  is  confirmed  by  the  general  manner  of  divine 
proceeding,  which  is  to  instruct  mankind  by  slow  degrees, 
suited  to  their  gradual  advance  from  infancy  to  manhood. 
As  the  doctrine  of  the  Messiah  not  only  dawned  on  the 
early  ages,  but  shone  with  far  greater  lustre  on  the  latter 
periods  of  the  Jewish  church  ;  as  it  unfolded  itself  with 
Still  greater  clearness  in  the  discourses  of  Christ,  and  with 
perfect  fulness  in  the  subsequent  ministry  of  his  apostles ; 
so  we  argue  from  analogy  that  the  legal  rites  of  the  Jews 


LECT.xxvii.l        JEWISH  ANTIQUITIES.  303 

obscurely  hinted  the  same  truths,  which  the  evangeHcal 
economy  has  fully  revealed.     This  renders  the  plan  of 
divine  conduct  harmonious  and  comprehensive.      This 
mode  of  procedure  was  also  wisely  suited  to  the  Hebrew 
nation ;  for  while  it  gratified  the  taste  and  exercised  the 
devotion  of  the  vulgar  with  striking  external  ceremonies, 
it  engaged  the  respectful  and  studious  attention  of  strong 
and  contemplative  minds  to  the  secret  and  high  import 
of  these  ordinances.      It  also  laid  a  foundation  for  that 
admirable  correspondence  between  the  law  and  the  gos- 
pel, and  that  transcendent  superiority  of  the  latter,  on 
which  the  proof  and  excellence  of  Christianity  so  greatly 
depend.     We  have  formerly  seen  that  the  Hebrew  rites 
were  sensible  images  or  emblems  of  historic  facts,  moral 
duties,  and  celestial  things ;    that  their  solemn  festivals 
visibly  represented  great  national  events  ;  their  washings 
internal  purity  ;  their  Most  Holy  place  with  the  cloud 
of  glory  residing  in  it,  the  presence  and  splendor  of  Je- 
hovah in  heaven.      It  is  therefore  congruous  to  believe 
that  many  of  their  symbols  had  likewise  a  prophetic  allu- 
sion to  the  coming,  office,  and  sufferings  of  Christ.     For 
as  bishop  Sherlock  justly  argues,  "  Since  Abraham  and 
his  posterity  were  chosen  not  merely  for  their  own  sakes, 
but  to  be  instruments  of  the  promised  universal  blessing 
to  mankind  ;  since  the  temporal  covenant  with  that  fam- 
ily was  subservient  to  the  spiritual  and  everlasting  cove- 
nant, which  respected  the  Messiah,  and  the  whole  race  of 
man  ;  it  is  highly  probable  that  the  laws  of  the  Jewish 
dispensation  were  intentionally  fitted  to  this  great  design, 
were  figures  of  good  things  to  come.'*     Agreeably  they 
have  been   thus  understood  both  by  learned  Jews  and 
Christians.      Thus  Philo,  an  eminent  Hebrew  writer, 
says  that  the  Jewish  high  priest  was  an  "  image  of  the 


304  LECTURES  ON  [lect.  xxvii. 

sinless  and  divine  Logos."  Ircnaius,  achristiim  father, 
calls  the  law  of  Moses  "  a  prophecy  of  future  things.'* 
Indeed  almost  the  whole  body  of  christians  from  the  be- 
ginning to  this  day  have  viewed  the  subject  in  this  light. 
They  have  been  led  into  this  opinion  not  only  by  the  rea- 
sons just  mentioned,  but  by  the  obvious  import  of  the 
ritual  itself,  and  the  application  made  of  it  in  the  New 
Testament.  The  agreement  between  the  legal  and  evan- 
gelical dispensations  is  too  exact  and  manifold  to  have 
been  the  olTspring  of  chance.  It  must  therefore  have 
been  the  contrivance  of  Deity.  The  gospel  itself  frequent- 
ly sanctions  this  idea  by  expounding  the  Jewish  law  in  an 
evangelical  sense. 

We  grant  that  many  expositors  have  injured  scripture 
and  dishonored  themselves  by  allegorizing  every  scrap  of 
the  Hebrew  law  into  a  mystical  sense,  and  thus  substitut- 
ing their  own  fanatical  or  conceited  fancies  for  divine  au- 
thority. It  is  ridiculous  to  imagine  that  every  little  or 
obscure  circumstance  in  the  Jewish  code  must  certainly 
point  out  some  evangelical  mystery.  We  have  no  war- 
rant to  apply  in  this  manner  any  part  of  the  Old  Testa- 
ment, any  further  than  such  application  is  justified  by 
the  express  authority  or  general  analogy  of  scripture. 
Taking  this  for  our  guide,  we  will  now  unfold  the  excel- 
lency of  the  Hebrew  ritual,  as  a  typical  dispensation. 

The  author  of  the  epistle  to  the  Hebrews  largely  traces 
the  mutual  correspondence  between  the  Mosaic  and  Chris- 
tian institution,  with  a  view  to  recommend  the  latter,  as 
the  perfection  of  the  former.  He  firstly  shows  the  per- 
sonal preeminence  of  Christ  above  Moses,  and  even  a- 
bove  angels.*  He  next  displays  the  superiority  of  Christ 
to  Moses  in  his  official  capacity ;  the  latter  being  a  faith- 

•  Hel),  chap.  i.  and  ii. 


LECT  XXVII.]        JEWISH  ANTIQUITIES.  305 

ful  servant  in  the  house  of  God,  the  former  the  builier 
and  sovereign  proprietor  of  the  house.*  The  law  of 
Moses  promised  the  rest  of  Canaan,  and  hinted  a  future 
rest  in  heaven.  This  heavenly  rest  is  clearly  revealed 
and  promised  by  Christ. f  As  the  Jewsw^ere  exceeding- 
ly attached  to  their  priesthood  and  sacrifices,  as  well  as 
to  iVIoses,  their  prophet ;  the  apostle  proceeds  to  exhibit 
the  priestly  office  and  dignity  of  Jesus.  He  shows  that 
Christ,  like  Aaron,  was  called  by  God  to  this  office  ;  that 
he  was  made  High  Priest  of  a  nobler  order  than  Aaron, 
viz.  of  the  antient  patriarchal  order,  the  order  of  Mel- 
chizedec,  who  was  both  priest  and  king,  who  was  supe- 
rior to  Abraham,  since  he  received  tithes  from  him,  and 
gave  himhis  blessing.  J  This  order  of  priesthood  was  cath- 
iic  and  permanent,  not  local  and  temporary  like  that  of 
Aaron. §  The  apostle  goes  on  to  remark  that  the  Jew- 
ish temple  and  sanctuary,  Shechinah  and  priesthood,  of- 
ferings and  sacrifices  were  figures  for  the  time  then  pres- 
ent^ of  the  future  good  things  in  the  days  of  the  Messi- 
ah ;  that  they  were  imperfect  shadows  of  a  perfect  sub- 
stance ;  that  they  had  no  efficacy  to  purge  the  soul  from 
real  or  moral  guilt,  but  only  pointed  to,  and  were  con- 
summated in  the  glorious  person,  sacrifice,  and  redemp- 
tion of  Christ.  II  In  short  this  whole  epistle,  and  many 
other  passages  of  the  New  Testament  evidently  hold  up 
the  Mosaic  ritual  as  a  designed,  though  imperfect  type 
of  the  christian  economy.     In  particular 

I.  They  represent  the  Shechinah,  or  visible  symbol  of 
Jehovah,  dwelling  in  the  sanctuary,  as  an  emblem  of  the 
person  and  office  of  Christ.  As  the  Shechinah  was  a 
sensible  token  of  the  extraordinary  and  gracious  pres- 
ence of  God ;  as  hereby  he  visibly  tabernacled  among 

•  Chap,  jii.    f  Chap.  iv.     \  Chap.  v.  vi.    §  Chap,  vii.       ||  Chap.  viiJ.  9,  Id 


3o6  LECTURES  ON  [lect.  xxvii. 

the  Hebrews,  so  that  they  beheld  his  glory,  and  had 
near  access  to  his  mercy  seat ;  so  both  prophets  and 
apostles  represent  God  as  coming  down  to,  and  dwelling 
with  men  in  the  person  of  his  Son.  They  speak  of  the 
human  nature  ot  Christ,  as  the  visible  temple  or  taber- 
nacle, in  which  the  Godhead  resided.  On  this  account 
Isaiah  styles  the  future  Messiah  Immanual ;  and  Matthew 
expressly  applies  this  prophecy  to  Jesus  as  the  Savior. 
They  give  him  the  name  ImmanueU  because  in  his  person 
and  mediation  God  dwells  with  us  in  a  visible  and  gra- 
cious manner,  as  he  resided  with  the  Jews  in  the  sanctu- 
ary. The  same  prophet  in  another  place  thus  des- 
cribes the  visible  glory  of  the  God  of  Israel — "  I  saw 
Jehovah  sitting  on  a  throne  high  and  lifted  up,  and  his 
train  filled  the  temple.  Above  it  stood  the  seraphim  ; 
each  one  had  six  wings  ;  and  one  cried  to  another,  and 
said,holy,holy,holy  is  the  Lord  of  hosts  ;  the  whole  earth 
is  full  of  his  glory.'*  Now  this  glory  of  Jehovah,  which 
the  prophet  saw,  is  by  the  apostle  John  expressly  applied 
to  Christ.*  The  prophets  also  describe  the  future  appear- 
ance of  the  Messiah  in  the  same  or  equivalent  words,  by 
which  they  express  the  visible  glory  of  Deity  in  the  tem- 
ple. Thus  Haggai  speaks — "  The  desire  of  all  na- 
tions shall  come,  and  I  will  fill  this  house  with  glory, 
saith  the  Lord  of  hosts.  The  glory  of  this  latter  house 
shall  be  greater  than  that  of  the  former."!  That  is, 
when  the  Messiah  should  come  into  the  temple,  the  di- 
vine glory  would  appear  in  him,  and  would  fill  the  sanc- 
tuary more  illustriously,  than  it  did  the  temple  of  old. 
Hence  says  the  evangelist  John — "  the  Logos  was  made 
flesh,  and  tabernacled  amont]^  us  ;  and  we  beheld  his  glo- 
ry, as  the  glory  of  the  only  begotten  of  the  Father.*'} 

•  Chap  xii.43.  -j-  Chap.  ii.  7 — 9.  \  Chap.  i.  14. 


LECT.  XXVII.]         JEWISH  ANTIOUITIES.  307 

Hence  too  the  apostle  to  the  Hebrews  speaks  of  Christ, 
as  "  the  brightness  of  God's  glory,  and  the  express  im- 
age of  his  person,"  that  is,  the  true  Shechinah,  the  per- 
fect symbol  or  representative  of  Deity.  Accordingly,  as 
the  angels  or  cherubim  were  represented  in  the  Jewish 
sanctuary,  as  servants  or  attendants  round  the  divine 
presence  ;  so  the  same  apostle  describes  the  angels,  as 
worshipping  the  Son  of  God,  and  as  ministring  spn-its 
before  his  throne,  sent  forth  by  him  to  minister  to  the 
heirs  of  salvation.*  The  prophet  Zechariah  too,  in  allu- 
sion to  the  Shechinah,  speaks  of  the  man,  whose  name  is 
the  Bianch,  as  building  the  temple  of  the  Lord,  as  bear- 
ing the  glory,  as  sitting  and  ruling  on  his  throne.'* 
The  prophet  Malachi  too  says  in  the  name  of  Jehovah, 
*'  Behold,  I  will  send  my  messenger,  and  he  shall  pre- 
pare the  way  before  me  ;  and  the  Lord,  whom  ye  seek, 
shall  suddenly  come  into  his  temple,  even  the  Messenger 
of  the  covenant"  &c.  Thus  we  are  abundantly  authoris- 
ed to  consider  the  glory  of  Jehovah  in  the  most  holy 
place,  over  the  mercy  seat,  as  a  prophetic  emblem  of 
the  Messiah,  who  is  God  with  us,  or  the  Deity  appearing 
in  human  nature,  as  in  his  temple. 

2,  The  religious  institutions  of  the  Hebrews  had  al- 
so an  evangelical  reference.  Their  priesthood  pointed 
to  Christ,  the  great  High  Priest  of  christians.  Their 
sacrifices  and  sin  offerings  prefigured  that  grand  oblation, 
that  perfect  atonement  for  sin,  which  the  gospel  high 
priest  was  to  offer  by  his  death  on  the  cross.  Their 
washings  and  sprinklings  typified  the  real  purification  of 
sinners  by  the  blood  and  spirit  of  Christ.  The  solemn 
intercession  made  by  the  Jewish  high  priest  in  the  most 
holy  place,  and  the  blessings  procured  by  it  for  the  peo- 

•  Chap.  i.  3.  6.  8.  14. 


3og  LECTURES  ON  [lect.  xxvii. 

pie,  represented  the  far  more  powerful  and  lasting  inter- 
cession of  Jesus  in  heaven,  and  the  far  richer  and  more 
durable  benefits  which   it   draws  down  on  his  church. 
Even  the  weakness  or  inefficacy  of  the  Hebrew  ritual  to 
expiate  moral  guilt  was  well  fitted  to  prepare  and  lead 
forward  the  Jews  to  a  more  perfect  dispensation.     For 
while  the  moral  precepts  of  their  law   held  up  a  per- 
fect   rule    of   duty,   and  condemned    every  transgres- 
sion J    while  their  rites    and  sacrifices  constantly  pro- 
claimed   their     guilt    and   desert  of   punishment,    and 
the  insufficiency  of  external  ceremonies  to  cancel  this 
guilt,  or  to  remove  the  defilement  of  sin  ;    while  their 
whole  religious  system  displayed  the  awful  justice,  puri- 
ty, and  majesty   of    God,  and  the  necessity  of   some 
great  Mediator  and  Sanctifier  to  restore  them  to  his  favor 
and  image ;  was  not  their  law  in  these  views  an  excellent 
preparative  for  the  gospel  ?  Did  it  not  properly  serve  as 
a  schoolmaster  to  bring  them  to  Christ  ;  to  preserve  in 
their  minds  a  deep  sense  of  their  need  of  the  promised 
Mediator,  an  earnest  desire  and  hope  of  his  coming,  an 
eager  expectation  of  the  more  perfect,  spiritual,  consol- 
ing discoveries  and  blessings  of  his  religion  ?  We  grant 
that  the  bulk  of  that  people,  especially  in  more  ealy  pe- 
riods, caught  but  a  faint  glimpse  of  those  truths,  which 
tvere  wrapped  up  in  their  law,  and  which  the  clear  light 
of  the  gospel  has  now  drawn  out  of  obscurity  into  open 
day.     Yet  the  dark  hints  afforded  them  of  these  truths 
■were  of  great  use  to  them,  and  are  still  beneficial  to  us. 
While  pious  and  studious  minds  in  that  nation  doubtless 
made  considerable  discoveries  of  these  truths  ;    the  He- 
brews in  general  might  easily  understand  the  moral  and 
typical   import  of  sacrifices,  and  thus  be  led  to  expect 


LECT.  xxviij         JEWISH  ANTIQUITIES.  309 

a  better  priest  and  atonetoent,  a  more  pure  and  exalted 
state  of  the  church,  in  the  days  of  the  Messiah.  This 
expectation  woud  naturally  confirm  their  attachment  to  a 
system,  which  thus  promised  and  led  on  to  a  better 
order  of  things  ;  and  would  also  prepare  them  for  a  wel- 
come reception  of  the  new  dispensation. 

When  the  promised  Savior  appeared,  the  body  of  the 
Jews,  in  consequence  of  deep  rooted  errors,  were  strong- 
ly prejudiced  against  him.  They  could  not  endure  a  re- 
ligion, which  abolished  the  peculiarities  of  their  law, 
and  which  granted  the  same  privileges  to  the  Gentiles,  as 
to  themselves.  But  the  apostles  confuted  these  prejii- 
dices  by  their  own  scriptures,  by  showing  them  that  their 
boasted  law  confessed  its  own  weakness,  predicted  its  own 
death,  and  paid  homage  to  Jesus,  as  its  grand  scope 
and  consummation  ;  by  showing  them  that,  according 
to  their  own  covenant,  the  promised  seed  of  Abraham 
was  to  be  a  blessing  to  all  nations,  and  of  course  was  to 
unite  both  Jews  and  Gentiles  into  one  catholic  church  ; 
that  the  ritual  of  Moses  being  intended  and  adjusted  as 
a  temporary  barrier  to  one  people,  could  not  possibly  an- 
swer for  a  universal  religion,  and  consequently  that  a 
more  simple  and  spiritual  worship  was  now  indispensa- 
ble, and  was  accordingly  typified  and  foretold  by  the  law 
and  the  prophets.  Thus  the  law,  properly  understood, 
was  a  mighty  instrument  of  converting  the  Jews  to  the 
faith  of  Jesus,  in  whom  it  was  illustriously  fulfilled  ;  and 
the  religion  of  Moses  still  furnishes  invincible  evidence 
to  the  religion  of  Christ.  We  grant  that  this  is  not  the 
first  evidence  to  convince  a  Gentile  unbeliever.  To  tlie 
Jews  indeed  the  Old  Testament  prophecies  and  types  werfe 
the  first  proof  of  Christianity  ;  but  to  the  Gentiles  they 
were  the  last.     The  Jews  believed  in  Christ,   because 


310  LECTURES  ON  [lect.  xxvii. 

foretold  and  prefigured  by  their  law;  the- Gentiles  be- 
lieved in  the  divine  authority  of  the  Old  Testament,  be- 
cause it  was  so  exactly  fulfilled  in  the  New.  Both  Jews 
and  Gentiles  were  led  into  a  more  full  understanding 
and  a  more  confirmed  belief  of  the  peculiar  and  sublime 
doctrines  of  Christianity,  when  they  saw  these  doctrmes 
represented  by,  and  adding  light  and  perfection  to  the 
antient  institutions  of  Jehovah, 

On  the  whole,  the  view  we  have  now  taken  of  the 
Mosaic  economy,  compared  with  the  representations  we 
have  formerly  given,  exhibits  a  new  and  diversified  proof 
of  its  heavenly  original.  It  holds  up  this  institution,  not 
only  as  minutely  and  admirably  levelled  against  the  idola- 
try of  antient  times ;  as  not  only  pointing  out  by  signifi- 
cant emblems  all  the  remarkable  events,  doctrines,  and 
moral  precepts  of  the  Jewish  dipensation  ;  but  as  typify- 
ing with  wonderful  accuracy  a  distant,  spiritual,  and  per-, 
feet  religion.  What  an  amazing  reach  and  comprehen-, 
sion  of  divine  wisdom  do  these  circumstances  unfold  ! 
How  glorious  that  wisdom,  which,  while  it  indulged  a 
rude  people  with  carnal  ordinances,  rendered  these  very 
ordinances  a  pattern  of  the  most  sublime  and  celestial 
truths  ;  which  gave  to  these  rites  a  plain  moral  import, 
easily  understood  and  felt  by  the  multitude,  and  at  the 
same  time  a  secondary  and  typical  meaning,  which  could 
not  be  fully  perceived  till  the  coming  of  the  Messiah  ; 
which  annexed  to  a  temporary  law  the  proper  and  pow^ 
erful  sanction  of  temporal  rewards  and  punishments,  while 
it  made  these  secret,  but  striking  emblems  of  the  spiritu- 
al and  eternal  rewards  of  the  gospel !  If  the  spiritual 
truths  of  Christianity  had  not  been  thus  prefigured  by  the 
law,  the  mutual  dependence  and  connexion  of  the  two 
systems,  as  parts  of  one  great  and  perfect  whole,  would 


LECT.  XXVII,]         JEWISH  ANTIQUITIES.  3U 

have  been  precluded,  or  at  best  could  not  have  been  as- 
certained ;  one  main  use  of  Judaism,  as  a  preparatory 
scheme,  and  one  essential  proof  of  the  gospel,  would  have 
been  defeated.  On  the  other  hand,  if  these  christian 
doctrines  had  been  plainly  revealed  under  the  Jewish  dis- 
pensation, the  distinction  between  the  two  religions  would 
have  been  confounded ;  the  Jews  would  have  despised 
and  shaken  off  their  comparatively  mean  and  burden- 
some ceremonies  long  before  the  appointed  season  for 
their  extinction  ;  and  thus  the  purpose  of  God  to  train 
them  by  a  long  previous  discipline  would  have  been  frus- 
trated. How  wonderfully  then  was  the  divine  wisdom 
manifested  in  making  the  Hebrew  law  a  real,  but  covert 
intimation  of  the  gospel ;  and  I  may  add,  in  rendering 
this  typical  import  more  clear  and  impressive,  as  the  new 
dispensation  approached  !  Tins  arrangement  was  proper 
and  necessary  on  many  accounts.  I  will  mention  one 
weighty  reason  for  it,  which  perhaps  has  been  too  much 
overlooked.  As  the  primary  intention  of  the  Mosaic 
ritual  was  to  protect  the  true  religion  against  idolatry, 
and  as  the  idolatrous  propensities  of  the  Jews  were  com- 
pletely and  finally  cured  after  the  Babylonish  captivity  ; 
it  follows  that  the  prime  use  of  their  ceremonies  was  now 
in  great  measure  superseded.  Of  course  their  secondary 
use,  or  their  reference  to  the  approaching  Messiah,  was, 
with  great  wisdom,  brought  more  fully  into  view  by  the 
later  Jewish  prophets.  We  see  then  the  stamp  of  con- 
summate intelligence  and  goodness  on  every  part,  on  eve- 
ry intention  of  this  antient  constitution. 


3i4  LECTURES  OK  [lect.  xxviii. 

LECTURE  XXVIIL 

ji  comparative  view  of  the  character  and  institutions  of  the  Hitt- 
doosf  with  those  of  the  Hebrews. 

X  O  give  these  lectures  a  grateful  variety,  and  to 
"place  the  excellence  of  the  Hebrew  institutions  in  a  aew 
and  stronger  light,  we  will  shift  the  scene  from  Palestine 
to  Hindostan.  We  will  inspect  the  prominent  opinions 
and  customs  of  the  latter  country,  and  compare  them 
with  those  of  the  former.  I  am  induced  to  this  compari- 
son by  the  curious  accounts,  which  are  given  of  the 
Hindoos  ;  by  the  increasing  light  thrown  on  their  char- 
acter by  modern  research,  especially  by  the  labors  of  the 
excellent  Sir  William  Jones,  and  the  Asiatic  Society, 
over  which  he  presided  ;  and  finally  by  the  efforts  of 
some  recent  writers  to  give  the  religion  of  this  people  a 
precedency  both  of  date  and  genuine  worth  to  that  of 
the  Jews. 

Before  we  quit  the  ritual  laws  of  the  Hebrews,  it  may 
be  proper  and  useful  to  compare  them  with  the  institu- 
tions of  some  other  antient  nations.  This  comparison 
v/ill  place  the  excellence  of  the  former  in  a  new  and  very 
impressive  light. 

The  character  and  institutions  of  the  Hindoos  are  high- 
ly celebrated  by  many  modern  writers.  Mr.  Langles,  a 
French  translator  of  one  of  their  books,  styles  the  found- 
ers of  their  religion  "  venerable  institutors,  who  deliver- 
ed precepts  of  the  soundest  morality,  and  a  system  of 
metaphysics  truly  sublime.  In  their  religion,'*  he  says, 
"  we  distinguish  the  morals,  the  doctrines,  and  the  cere- 
monies of  the  Egyptians  and  Jews,  of  the  Chinese,  the 
Greeks,  the  Romans,  and  even  the  Christians.*'     Ac- 


LECT.  XXVIII.]         JEWISH  ANTIQUITIES.  313 

cording  to  him  the  Jews  and  Christians  have  done  noth- 
inp-  but  ape  the  Hindoos.  The  five  Vedas  of  the  latter, 
he  tells  us,  "  are  the  prototype  of  the  live  books  of  Mo- 
ses, who  has  only  copied  Egyptian  works,  originally 
from  India."  Other  authors  have  given  similar  or  equal- 
ly flattering  accounts  of  the  Hindoo  institutions,  with  a 
view  to  sink  the  reputation,  or  to  discredit  the  divine 
original  of  the  Mosaic  religion.  It  is  therefore  import- 
ant to  examine  the  ground,  on  which  these  writers  build 
their  assertions. 

The  Vedas  are  the  first  and  most  sacred  books  of  the 
Hindoos,  dictated  immediately,  as    they  pretend,  by  the 
Supreme  Being.  The  original  of  these  books  having  fall- 
en into  the  hands  of  a  curious  Englishman,  we  may  hope 
soon  to  read  them  in  our  own  language.     Another  writ- 
ing, called  the  Institutions  of  Menu,  next  in   authority  to 
the  Vedas,    and  faithfully  transcribing  their    principal 
contents,  has  been  translated  by  Sir  William  Jones.  This 
book  is  thus  characterized  by  that  great  and  good  man — 
"  It  is  a  system  of  despotism  and  priestcraft,  both  indeed 
limited  by  law,  but  artfully  constructed  to  give  mutual 
support.     It  is  filled  with  strange  conceits  in  metaphys- 
ics and  natural  philosophy,  with  idle  superstitions,  and 
with  a  scheme  of  theology  most  obscurely  figurative,  and 
consequently    liable   to    dangerous   misconception.      It 
abounds  with  minute  and  childish  formalities,  with  cere- 
monies generally  absurd,  and  often  ridiculous.    The  pun- 
ishments are  partial  and  fanciful ;  for  some  crimes  dread- 
fully cruel,  for  others  reprehensively  slight ;  and  the  very 
morals,  though  rigid  enough  on  the  whole,  are  in  some  in- 
stances, as  in  the  case  of  light  oaths,  and  pious  perjuries, 
unaccountably  relaxed.     Nevertheless,"  he  adds, "  a  spir- 
it of  sublime  devotion,  of  benevolence  to  mankind,  and  of 

Qq 


314  LECTURES  ON  [luct.  xxvm. 

amiable  tenderness  to  all  sentient  creatures,  prevades  the 
whole  work.*'* 

That  you  may  be  able  to  judge  for  yourselves  on  the 
merits  of  this  system,  I  will  present  to  you  some  of  its 
leading  /eatures,  taken  from  unquestionable  sources. 

It  is  allowed  on  all  sides  that  the  antiquity  of  the  Hin- 
doo nation  and  religion  is  very  great.  But  the  most  ap- 
proved and  even  oldest  accounts  do  not  give  that  people 
a  date  prior  to  that  of  the  Mosaic  deluge.  Their  relig- 
ious institutions  were  therefore  posterior  to  that  event. 
Sir  William  Jones  dates  the  Vedas  about  one  hundred 
Years  before  Moses,  and  the  institutions  of  Menu  about 
three  hundred  years  later.  Though  the  original  Hindoo 
system  has  undergone  several  changes  and  improvements, 
it  has  constantly  retained  the  same  general  principles.  As 
it  appears  to  have  the  same  early  date  with  that  of  the 
Egyptians,  from  which  the  Greeks  and  other  western 
nations  in  a  great  degree  borrowed  their  systems  •,  so 
there  exists  a  striking  agreement  in  many  particulars  be- 
tween the  opinions  and  customs,  especially  the  religions 
of  these  several  nations.  These  points  of  resemblance 
among  the  antient  uations  probably  took  their  rise  from 
sources,  wliich  existed  very  early,  that  is,  before  the  con- 
fusion of  Babel,  and  the  consequent  dispersion  of  man- 
kind. Accordingly,  well  informed  WTiters  tell  us  that 
the  names  and  figures  of  the  twelve  signs  of  the  zodiac 
are  nearly  the  same  among  the  Hindoos,  as  with  us,  who 
borrowed  them  from  Egypt  through  Greece ;  that  each 
of  these  signs  with  them  is  divided  into  thirty  degrees ; 
that  they  in  common  with  the  Egyptians  divided  time  in- 
to weeks,  and  named  each  day  of  the  week  after  the 
same  planet ;  that  their  Bramins  had  much  the  same  of- 
jBce  and  power  with  the  Druids  in  Europe  j  that  some  of 

*  Dissertations  relating  to  Asia,  preface  J>.  18. 


LECT.  xxviii.j        JEWISH  ANTIQUITIES.  315 

their  temples,  and  all  their  pagodas  have  the  same  foim 
with  the  Egyptian  pyramids,  which  were  also  probably 
intended  for  some  religious  use ;  and  finally,  that  they 
had  the  same  gods  and  sacred  rites,  and  gave  their  deities 
nearly  the  same  attributes  and  even  names  with  the 
Egyptians  and  Greeks.  But  though  these  circumstances 
prove  the  very  high  antiquity  of  the  Hindoo  religion,  at 
least  of  its  first  rudiments ;  it  is  easy  to  show  that  the 
Jewish  system  was  not  copied  from  it,  nor  in  the  least  in- 
debted to  it.  We  grant  that  in  some  instances  there  is  a  re- 
markable coincidence  betwen  the  two  religions.  For  ex- 
ample, the  Hindoo  writings  hold  up  one  Supreme  Being, 
and  on  some  occasions  describe  him  in  a  manner  trulv  ra- 
tional  and  sublime.  They  represent  him  as  '*  One,  whom 
the  mind  alone  can  comprehend,  whose  essence  etudes 
the  external  organs,  who  has  no  visible  parts,  who  exists 
from  eternity,  the  soul  of  all  beings,  whom  no  being  can 
comprehend  ;'*  and  they  say  that  "  goodness  is  the  very 
essence  of  God.*'  But  their  most  exalted  conceptions 
of  Deity  fall  far  short  of  those  delivered  by  Moses.  For 
tliey  deny  the  divine  foreknowledge  of  the  actions  of 
free  agents  ;  while  Moses  introduces  Jehovah  distinctly 
foretelling  such  actions  and  their  consequences  even  in 
distant  ages.  They  also  represent  the  eternal  One,  as 
hindered  by  two  mighty  opposers  for  the  space  of  five 
thousand  years  in  his  attempt  to  create  the  universe  ; 
while  the  Hebrew  scriptures  constantly  describe  God  as 
omnipotent,  and  as  readily  speaking  the  world  into  exist- 
ence. The  Hindoo  system  bears  some  resemblance  to 
the  Mosaic  in  the  account,  which  it  gives  of  the  chaos ; 
of  the  Spirit  of  God  moving  upon  it ;  of  the  tree  of  life 
in  paradise  ;  of  Adam  and  Eve  ;  of  the  serpent ;  of  the 
creation  of  the  world  in  six  days  j  of  the  formation  of 


3-1 6  LECTURES  ON  [lect.  xxviii. 

the  man  and  woman  on  the  sixth  day,  and  of  all  other 
creatures  for  their  use  ;  of  the  fall  of  the  first  human 
pair,  and  their  deliverance  by  a  superior  and  compassion- 
ate being ;  of  the  longevity  of  mankind  in  the  first  ages ; 
of  a  universal  deluge,  and  the  escape  of  eight  persons  in 
a  bark  or  vessel ;  of  the  excellent  character  of  Noah, 
his  intoxication  in  a  certain  instance,  the  deportment  of 
his  three  sons  on  that  occasion,  the  curse  he  afterward 
pronounced  on  one  of  them,  and  his  blessing  on  the  oth- 
ers ;  of  the  punishment  inflicted  on  the  proud  and  impi- 
ous BabelbuiJders,  &:c.  These  resemblances  to  the  Old 
Testament  history,  together  with  the  evident  allusions  to 
the  story  of  Abraham,  of  Moses,  and  of  Job,  not  only 
prove  the  great  antiquity  of  the  Hindoo  books,  but  give 
strong  collateral  support  to  the  Mosaic  history.  The 
Hindoo  code  also  contains  some  peculiar  laws  and  cus- 
toms of  the  Hebrews,  such  as  were  never  received  by 
the  western  nations  ;  particularly  that  of  a  man  taking 
the  widow  of  his  brother,  in  order  to  keep  up  his  family. 

But  amid  these  points  of  agreement  the  two  systems 
differ  so  widely  in  their  leading  doctrines  and  prescrip- 
tions, as  fully  to  confute  the  pretence,  that  both  originat- 
ed from  one  source,  or  that  Moses  borrowed  his  religion 
from  the  Hindoos.  In  the  following  statement  of  this 
difference  I  am  greatly  indebted  to  Dr.  Priestly,  who  has 
carefully  consulted  and  quoted  the  best  authorities. 

The  Hindoo  doctrine  of  the  creation  is,  that  God  pro- 
duced other  beings  wholly  from  his  own  substance  ;  into 
which  they  will  in  due  time  be  absorbed  ;  and  that  these 
creations  and  absorptions  will  succeed  each  other  without 
end.  The  same  general  sentiment  was  adopted  by  many 
Greek  philosophers,  and  by  the  Persian  magi,  and  is 
Still  maintained,  as  Sir  William  Jones  tells  us,  by  learned 


tTLcr.  XXVIII.]         JEWISH  ANTIQUITIES.  317' 

Musselmen,  and  by  the  best  poets  in  India.  How  differ- 
ent  from  this,  how  incomparably  more  sublime  is  the 
Mosaic  account  of  the  creation  !  According  to  the  Hin- 
doos the  material  universe  consists  of  fourteen  spheres, 
seven  below,  and  six  above  that  of  the  earth.  *'  The 
seven  inferior  worlds  are  inhabited  by  an  infinite  variety 
of  monstrous  serpents.  The  sphere  next  above  the  earth, 
called  Bobur,  is  the  vault  of  the  visible  heavens,  in  which 
the  sun,  moon,  and  stars  are  placed.  The  next,  called 
Suueigeb,  is  the  first  paradise,  the  general  abode  of  such, 
as  merit  a  removal  from  our  earth.  The  third,  Ma/jur^ 
is  assigned  to  those,  who  by  the  dint  of  prayer  have 
risen  to  extraordinary  sanctity.  The  fourth,  Junney,  is 
also  the  habitation  of  pious  and  virtuous  souls,  who  can- 
not ascend  to  a  higher  sphere  without  some  uncommon 
merit  or  attainments.  The  fifth,  Juppey,  is  the  reward 
of  those,  who  have  all  their  lives  performed  some  won- 
derful act  of  penance  and  mortification,  or  who  have  died 
martyrs  for  their  religion.  The  highest  sphere,  called 
Suttee,  is  the  residence  of  Birmah,  the  vicegerent  of  the 
eternal  One,  and  his  particular  favorites ;  for  instance,  of 
those  men,  who  have  never  uttered  a  falsehood  during 
their  whole  lives,  and  of  those  women,  who  have  volun- 
tarily burned  themselves  with  their  husbands."  The  met- 
aphysics of  this  people  are  equally  curious  with  their  phys- 
ical system ;  they  are  so  refined,  as  to  be  unintelligible.  I 
will  give  you  the  following  specimen  from  the  institutes  of 
Menu — "  From  the  supreme  soul  the  Creator  drew  forth 
mind,  existing  substantially,  though  immaterial  ;  and  be- 
fore mind,  he  produced  consciousness  ;  and  before  them 
both  he  produced  the  great  principles  of  the  soul,  or  first 
expansion  of  the  divine  idea,  and  all  vital  forms  endued 
with  the  three  qualities  of  goodness,  passion,  and  dark- 


"  1 8  LECTURES  ON  [lect.  xxviii. 


o 


nesSj  and  the  five  perceptions  of  sense,  and  the  five  organs 
of  sensation.** 

Is  there  any  thing  like  this  sublime  jargon  in  the  books 
of  Moses  ?  No,  his  writings  contain  no  philosophical 
and  metaphysical  refinements  or  obscurities,  but  a  plain 
and  popular  system  of  religious  faith,  duty,  and  hope, 
fitted  to  make  men  pious,  virtuous,  and  happy. 

Dr.  Priestly  justly  remarks  that  the  Hindoo  account 
(of  the  origin  of  the  universe,  however  wild  and  confus- 
ed, is  far  preferable  to  that  of  the  learned  Greeks  ;  for 
according  to  the  former  the  world  had  a  creator  ;  but 
according  to  the  latter  it  had  none,  because  the  matter 
and  laws,  from  which  it  was  educed,  were  selfexistent 
and  eternal,  and  the  present  harmonious  system  of  ma- 
terial, animated,  and  intelligent  beings  was  the  natural 
tesult  of  this  matter  and  these  laws.  Thus  the  wisest 
of  the  Grecian  philosophers,  instead  of  amending  or  im- 
proving on  the  plain  doctrine  of  Moses,  were  pushed 
by  the  proud  speculations  of  unassisted  reson  into  the 
greatest  absurdities ;  insomuch  that  in  the  days  and 
writings  of  Homer  and  Hesiod  we  find  no  trace  of  a  self- 
existing,  intelligent  Creator.  Their  gods  possessed  hu- 
man passions  and  vices ;  even  their  Jupiter  excelled  on- 
ly in  strength,  and  was  himself  subject  to  almighty  fate. 
Does  this  gross  and  demoralizing  system  deserve  a  com- 
parison with  that  of  the  Old  and  New  Testament  ? 

But  several  learned  authors,  particularly  Messrs.  Lan- 
gles,  Holwell,  and  Dow,  insist  that  the  Hindoos  are  not 
thargeable  with  this  stupid  polytheism  ;  "  that  their 
learned  Bramins  with  one  voice  deny  inferior  divinities  ; 
and  that  one  infinite  Being  is  the  object  of  universal  ado- 
ration.'* That  this  people  acknowledge  one  Supreme 
Being  we  readily  grant.      But  they  likewise  expressly 


LECT.  XXVIII. J        JEWISH  ANTIOUrriES.  315 

hold  that  "  there  sprung  from  this  Supreme  Being,  as 
emanations  of  his  divinity,  an  infinite  number  of  subal- 
tern deities,  of  which  every  part  of  the  visible  world 
was  the  seat  and  temple ;  and  that  each  element  is  un- 
der the  guidance  of  some  being  pecuhar  to  it."  The 
characters  of  these  inferior  gods  were  conceived  to  be  so 
different,  and  in  many  instances  so  depraved,  that  the 
most  absurd,  impure,  or  dreadful  cei-emonies  were  thought 
necessary  to  please  them.  This  people,  says  La  Croze,' 
have  many  millions  of  inferior  divinities.  They  pray, 
says  Mr.  Lord^  to  different  deities,  according  to  their 
different  occasions.  To  attain  a  happy  marriage  they 
pray  to  Hurmount,  on  taking  a  journey  to  Gunnes,  in 
sickness  to  Begenaut.  Soldiers  pray  to  Bilnahem^  the 
wretched  to  Syer^  the  fortunate  to  Nycasser^  &c.  The 
Hindoos  conceive  all  parts  of  nature,  even  rocks  and 
stones,  to  be  animated  by  secret  divinites.  Hence  they 
have  in  their  pagodas  a  round  stone,  which  they  worship 
as  a  god.  I'he  votaries  of  Lama  adore  rocks  and  moun- 
tains. Mr.  Sannerat  says,  that  besides  gods  they  have 
saints,  whose  pictures  they  place  in  their  temples,  and 
that  they  pray  to  them,  as  well  as  to  their  gods.  These 
accounts  arc  taken,  not  only  from  travellers,  but  from 
the  sacred  books  of  the  Hindoos.  These  books  men- 
tion various  orders  of  demigods  and  genii.  They  re- 
commend the  worship  of  the  sun.  They  abundantly  in- 
sist on  the  worship  due  to  the  names  of  deceased  ances- 
tors. They  direct  the  magistrates,  when  they  conquer  a 
country,  to  pay  homage  to  the  Deivtah  or  chief  god  of 
that  country,  and  to  give  a  large  present  to  the  Bramins 
of  that  province.  This  people  Hkewise  express  great 
veneration  for  the  images  of  their  gods,  from  an  idea 
that  after  consecration  these  images  are  inhabited  by 


320  LECTURES  ON  [lect.  xxviii. 

the  deities,  whom  they  represent ;  which  is  precisely  the 
ground,  on  which  pagan  idolators  bow  down  to  carved 
wood  and  stone. 

In  this  respect  the  foundation  and  whole  structure 
of  the  Hebrew  religion  were  directly  opposed  to  those 
of  the  Hindoos,  Egyptians,  and  the  whole  surrounding 
world.  We  have  formerly  shown,  that  the  great  object 
of  the  Mosaic  institutions  was  to  preserve  the  belief  and 
worship  of  the  one  true  God,  in  the  midst  of  prevailing 
idolatry.  How  could  a  people  so  rude  and  so  prone  to 
idolatry,  as  the  antient  Jews,  have  discovered  and  adher- 
ed to  the  sublime  doctrine  of  one  infinite  Maker  and  Gov- 
ernor  of  the  universe  ;  how  could  their  propensity  to 
idol  worship  have  been  radically  cured  ;  how  could  this 
despised  nation  have  been  the  sole  instrument,  under 
Moses  and  Christ,  of  upholding  and  propagating  the 
true  religion  from  early  times  to  this  day  ;  unless  they 
were  really  favored  with  supernatural  interposition  ? 
Surely  no  natural  cause  can  account  for  such  extraordi- 
nary effects. 

As  Moses  was  born  and  educated  in  Egypt,  and  his 
countrymen  had  been  habituated  and  greatly  attached  to 
her  civil  and  religious  customs  ;  he  would  be  most  likely 
to  borrow  his  institutions  from  that  country.  Let  us 
then  advert  a  few  moments  to  the  religion  of  the  Egypt- 
ians, as  delineated  by  Jablcnski  in  his  excellent  work  in- 
titled  Pantheon  Egyptiorum  ;  a  work  which  gives  the 
most  favorable  account  of  this  religion,  that  ever  has 
been  exhibited. 

According  to  this  writer,  "  the  knowledge  and  worship 
of  the  Supreme  Being  was  long  retained  by  the  Egyptians. 
They  had  also  an  idea  of  a  chaos  of  inert  matter.  In 
a  course  of  time  however  the  worship  of  the  Supreme 


LECT.  XXVIII.]  JEWISH  ANTIQUITIES.  321 

Being  was  neglected,  and  the  regards  of  the  people 
were  confined  to  visible  objects,  especially  the  heavenly- 
bodies,  as  having  the  most  sensible  influence  on  the 
earth.  They  accordingly  worshipped  the  sun  and  the 
moon,  the  stars  and  the  five  planets.  These  planets  with 
the  sun  and  moon  were  the  seven  great  gods  of  Egypt, 
and  when  they  are  called  eight,  the  Supreme  Being  was 
included  with  them.  The  erection  of  obelisks  and  py- 
ramids probably  had  some  relation  to  the  worship  of  the 
sun.  They  had  also  a  mystical  name  of  the  sun,  viz.  On, 
answering  to  the  celebrated  Oum  of  the  Hindoos. 
Hence  we  read  in  Genesis  of  the  priest  of  On,  whose 
daughter  Joseph  married.  The  Egyptians  had  likewise 
a  city  of  that  name,  dedicated  to  the  sun,  and  called  by 
the  Greeks  Heliopolis.  In  time  however,  the  worship  of 
the  stars  and  planets  became  confined  to  the  priests,  who 
applied  their  knowledge  of  them  to  purposes  of  divina- 
tion. The  speculations  of  these  priests,  and  other  men 
of  learning,  respecting  the  various  positions,  qualities, 
and  powers  of  the  sun  and  moon,  at  length  introduced  a 
variety  of  names  for  these  luminaries,  expressive  of  these 
different  properties  and  relations ;  which  names  in  time 
were  considered  and  worshipped  as  so  many  deities.  This 
new  species  of  worship  commenced  in  the  fourth  centu- 
ry after  the  departure  of  the  Israelites  from  Egypt.  A- 
bout  this  time  the  sun  was  generally  worshipped  by  the 
Egyptians  and  neighbouring  nations  under  the  symboli- 
cal names  of  Osiris,  Baal,  Moloch,  Chemash,  &c.  As 
the  regulator  of  time,  he  was  called  Osiris  ;  as  king  of 
the  heavens,  Remphath  ;  in  the  winter  solstice  he  was 
Serapis  ;  in  the  summer  solstice  Horus  ;  in  the  vernal  e- 
quinox,  Amun  ;  in  his  full  strength,  Semo,  and  Hercules* 
When  the  sun  was  worshipped  as  Osiris,  the  moon  ob- 

R  r 


522  LECTURES  ON  [lect.  xxviii. 

tained  the  name  of  Isis.     The  new  moon  was  the  god- 
dess Bubastis,  and  the  full  moon  Buti. 

The  river  Nile  being  naturally  regarded  as  the  patron 
and  savior  of  Egypt,  was  an  early  and  distinguished  ob- 
ject of  worship,  to  which  temples,  priests,  and  ceremonies 
were  appropriated.  Before  this  river  entered  Egypt,  it 
was  called  5/m,  which  Mr.  Bruce  says  signifies  a  dog  ; 
and  thence  the  name  Sirius,  or  the  dog  star. 

Beside  the  worship  of  beneficent  deities,  the  Egyptians, 
in  common  with  all  heathen  nations,  paid  divine  honors 
to  a  malignant  being,  called  Typhon,  whom  they  consid- 
ered as  the  great  author  of  evil.  But  the  most  distin- 
guishing and  ridiculous  part  of  the  Egyptian  system  was 
the  worship  of  animals.  This  worship  probably  origin- 
ated from  a  supposed  resemblance  or  expression  of  the 
divine  attributes,  which  these  animals  exhibited.  In 
common  wath  the  Hindoos,  the  Egyptians  had  a  singu- 
lar veneration  for  the  cou\  But  in  later  times  they 
have  paid  much  greater  homage  to  three  bulls,  one  call- 
ed Mnevis  at  Heliopolis,  representing  the  sun  ;  another 
called  Apis  at  Memphis,  to  denote  the  moon  ;  and  the 
third,  styled  Onuphis  at  Hermunthi,  the  symbol  of  the 
Nile.  Beside  useful  animals,  they  worshipped  lions, 
crocodiles,  and  serpents,  as  living  images  of  some  of 
their  gods.  They  also  paid  divine  honors  to  several 
plants,  especially  to  onions  and  garlick. 

Thus  was  the  knowledge  of  the  one  true  God  lost  in 
this  nation,  celebrated  for  human  and  divine  wisdom  ;  a 
nation  regarded  as  the  fountain  of  science  to  the  Greeks 
and  Romans.  Will  any  fair  inquirer  after  truth  say  that 
Moses  copied  his  institutions  from  the  Egyptian  model  ? 
Is  there  any  likeness  between  the  one  and  the  other  ? 
Does  the  herd  of  Egyptian  deities  bear  any  resemblance 


< 


LECT.  XXVIII.]         JEWISH  ANTIQUITIES.  <{2? 

to  the  God  of  the  Hebrews  ?  Are  any  of  the  impure 
rites  or  superstitious  customs  of  Egypt  enjoined  or  even 
tolerated  in  the  Old  Testament  ?  Are  they  not  constant- 
ly held  up  to  the  detestation  of  the  Israelites  ?  Whence 
then  did  Moses  acquire  a  religious  system  so  transcend- 
ently  superior,  so  perfectly  contrasted  to  that  of  the 
learned  people,  among  whom  he  was  brought  up  ?  Let 
common  sense  and  candor  reply. 


324  LECTURES  ON  [lect.  xxix. 

LECTURE  XXIX. 

Arguments  to   prcme,  that  the  institutions  of  the  Hebrews  were  not 
derived  from  the  Hindoos,  or  from  any  other  human  source. 

VV  E  will  now  resume  the  subject  of  our  last 
lecture,  with  a  view  still  further  to  satisfy  you  that  the 
Hebrew  institutions  were  not  derived  from  the  Hindoo 
system,  nor  indeed  from  any  human  source. 

One  of  the  chief  characteristics  of  the  Hindoo  religion 
is  the  sacred  and  hereditary  distinction  of  classes.  The 
institutes  of  Menu  represent  Brahma  or  the  supreme  Be- 
ing, as  originally  producing  four  grades  of  men,  viz.  the 
Bramins  from  his  mouth,  the  Chatirya  from  his  arms,  the 
Vaissya  from  his  thighs,  and  the  Sudra  from  his  feet. 
**  To  the  Bramins  he  assigned  the  duties  of  reading  and 
teaching  the  Veda,  of  sacrificing,  and  assisting  others  to 
sacrifice.  To  defend  the  people,  to  read  the  Veda,  and 
to  sacrifice,  are  the  duties  of  the  Chatirya.  To  keep 
herds  of  cattle,  to  sacrifice,  to  read  the  scripture,  to  carry 
on  trade,  and  to  cultivate  the  land,  are  prescribed  to  the 
third  order.  To  the  Sudra,  or  lowest  degree,  is  assigned 
the  one  duty  of  serving  the  higher  classes.'*  These  four 
casts  are  widely  distinguished  by  their  outward  appear- 
ance. Their  dress,  and  even  their  walking  staves  are 
different.  The  three  higher  orders  are  called  twice  born, 
but  the  fourth  only  once  born,  that  is,  they  have  no  sec- 
ond birth  from  the  Gayatri,  which  is  a  form  of  prayer 
from  the  Vedas,  not  permitted  to  the  Sudras.  These 
four  tribes  never  intermarry,  eat,  drink,  nor  in  any  way 
associate  with  one  another,  except  when  they  worship  at 
a  certain  temple.  The  prerogatives  of  the  Bramins,  and 
the  respect  they  receive,  are  unexampled  in  history.  They 


^ECT.  XXIX.]         JEWISH   ANTIQUITIES.  325 

are  denominated  from  Bramah^  the  divine  founder  of 
their  rehgion.  The  prosperity  of  the  state,  and  even  of 
the  world  is  supposed  to  depend  on  them.  They  are 
honored  as  mighty  divinities.  The  greatest  merit  con- 
sists in  showing  them  favor,  and  the  greatest  crime  in 
doing  them  an  injury.  To  He  for  their  service  is  declared 
allowable.  But  however  holy  these  Bramins  are,  they 
are  not  deemed  impeachable.  Yet  offences  committed  by 
them  are  thought  far  more  venial,  and  are  doomed  to 
much  lighter  punishments,  than  the  same  crimes  in  other 
men ;  and  whatever  they  do,  their  lives  and  limbs,  their 
freedom,  and  even  their  property,  continue  inviolable. 
Their  highest  punishment  is  simple  exile.  On  the  contra- 
ry, the  poor  Sudra  is  depressed  in  the  same  proportion 
as  the  Bramin  is  elevated.  The  former  was  made  for 
servitude.  He  is  restrained  by  law  from  collecting  wealth, 
and  chained  down  to  extreme  and  perpetual  ignorance. 
His  life  is  valued  at  no  higher  a  rate  than  that  of  a  dog. 
A  Bramin  must  never  read  the  Veda  in  his  presence,  nor 
give  him  spiritual  counsel  or  comfort.  Ifhe  be  found 
reading  any  of  the  sacred  books,  the  magistrate  is  to  heat 
some  bitter  oil,  and  pour  it  into  his  mouth.  If  he  listen 
to  such  reading,  then  heated  oil  is  poured  into  his  ear, 
and  its  orifice  stopped  up  with  it.  Other  heathen  na- 
tions had  similar  restrictions.  The  Egyptian  priests,  and 
many  Grecian  philosophers  concealed  their  knowledge 
from  the  vulgar  in  dark  hints,  mysterious  expressions, 
and  romantic  fables.  So  the  European  Druids  threw  a 
veil  of  mystery  over  their  sacred  treasure. 

How  different  W'ere  the  institutions  of  Moses !  He 
made  no  permanent  distinction  of  grades,  except  an  hered- 
itary priesthood  j  and  this  order  of  men,  as  we  formerly 
showed,  were  legally   precluded  from  the  possession  of 


o 


26  LECTURES  ON  [lect.  xxix. 


much  wealth  or  political  power.  They  were  subject  to 
the  same  civil  authority  and  criminal  laws  with  the  lowest 
of  the  people.  Instead  of  being  enjoined  to  keep  the  mul- 
titude in  ignorance,  tbey  were  required  at  stated  seasons 
to  dispense  to  them  religious  instruction,  and  all  the 
people  were  solemnly  charged,  and  earnestly  exhorted 
daily  to  study  the  divine  law  for  themselves,  and  teach 
it  to  their  children.*  Each  of  their  kings  was  command- 
ed to  write  a  copy  of  the  law  with  his  own  hand  ;  that 
being  thoroughly  acquainted  with  it,  he  might  be  quali- 
fied to  administer  and  enforce  it. 

This  leads  us  to  notice  another  remarkable  difference 
between  the  two  systems.  According  to  that  of  the 
Hindoos,  kings  are  a  species  of  gods.  They  have  a 
divine  origin.  They  are  composed  of  particles  drawn 
from  the  substance  of  their  superior  deities.  They  are 
powerful  divinities  in  human  shape.  They  possess  un- 
controllable sovereignty.  Whereas,  according  to  the  ori- 
ginal constitution  of  the  Hebrews,  God  alone  was  their 
king  ;  and  in  subordination  to  him,  a  counsel  of  elders, 
and  a  popular  assembly  governed  the  nation. 

Another  striking  difference  regards  the  estimation  and 
treatment  of  women.  The  female  sex  is  stigmatized  in 
the  Hindoo  writings  and  laws  as  faithless,  false,  violent, 
fickle,  vain,  and  impure.  The  evidence  of  women  in  their 
courts  of  justice  is  little  regarded.  The  woman  is  plac- 
ed under  the  absolute  dominion  of  the  man.  According 
to  the  institutes  of  Menu  **  a  man  both  day  and  night 
must  keep  his  wife  in  subjection.  A  wife  must  always 
rise  before  her  husband,  but  never  eat  with  him.  She 
must  constantly  revere  him  as  a  god,  however  devoid  of 
good  qualities  he  may  be,  or  however  enamoured  of 
another  woman. ,   In  order  to  insure  a  mansion  in  heaven 

•  Deut.  iv.  6. 


LECT.  xxix.J         JEWISH  ANTIQUITIES.  327 

equal  to  his,  she  must  consent  to  be  burned  alive  with 
his  corpse.  At  any  rate  she  must  on  no  account  marry 
again.  This  practice  is  said  to  be  fit  only  for  cattle. 
Women,  who  are  thus  undervalued  and  enslaved,  may 
well  be  expected  to  be  very  low  and  ignorant  beings.  Ac- 
cordingly very  few  females  of  this  country  can  either  read 
or  write. 

How  unspeakably  more  just  and  generous  is  the  scrip- 
ture doctrine  on  this  head  !  According  to  this  the  man 
and  woman  possess  one  nature,  and  in  the  main  a  perfect 
equality.  They  are  formed  to  be  mutual  helpers  and  con- 
fidential friends.  They  inherit  the  same  high  privileges, 
•duties,  and  prospects.  There  is  nothing  in  the  doctrines, 
laws,  or  narratives  of  the  Bible,  which  sinks  the  natural 
disposition  or  moral  character  of  females  below  the  stan- 
dard of  the  other  sex. 

"With  respect  to  the  devotion  of  the  Hindoos,  even  Sir 
William  Jones  pronounces  it  sublime.  We  grant  there 
is  something  refined  and  Uoble  in  its  professed  object, 
which  is  to  detach  the  soul  from  every  thing  corporeal, 
a%d  unite  it  to  its  great  original.  This  union  with  God 
here,  acquired  by  intense  adoration,  leads,  as  they  think, 
to  a  final  absorption  into  his  essence  hereafter.  But  un- 
fortunately this  high  state  of  union  with  God  is  suppos- 
ed to  be  produced,  not  by  real  piety  or  virtue,  but  by 
the  efficacy  of  certain  outward  ceremonies  ;  and  it  termi- 
nates in  a  stupid  or  affected  insensibility  to  the  proper  du- 
ties and  enjoyments  of  the  present  life.  What  this  peo- 
ple call  prayer  is  only  the  frequent  repetition  of  certain 
words,  especially  of  the  mystical  name  Own,  which  ope- 
rates as  a  charm  in  producing  what  they  call  the  second 
birth.  With  respect  to  the  use  of  this  word,  and  others 
of  peculiar  efficacy,  the  following  curious  circumstances 


-28  LECTURES  ON  [lect.  xxix. 


o 


are  prescribed  in  their  institutes.  Treating  of  the  duties 
of  the  Bramin,  they  say,  "  If  he  have  sitten  on  the  grass 
of  cusa^  with  the  points  towards  the  east,  and  be  purified 
by  rubbing  that  holy  grass  on  both  his  hands,  and  far- 
ther prepared  by  three  suppressions  of  breath,  each  equal 
in  time  to  five  short  vowels,  he  may  then  fitly  pronounce 
oum.  Brama  milked  out  from  the  three  Vedas  these  three 
letters,  together  with  three  mysterious  words,  hhur^  hhu- 
vah,  swer,  or  earth,  sky,  heaven.  A  priest  who  shall 
pronounce  both  morning  and  evening  that  syllable,  pre- 
ceded by  the  three  words,  shall  attain  the  sanctity, 
which  the  Veda  confers.  And  a  thrice  born  man,  who 
shall  a  thousand  times  repeat  those  three,  shall  be  releas- 
ed in  a  month  even  from  a  great  offence.  Whoever 
shall  repeat  day  by  day  for  three  years  that  sacred  text, 
shall  hereafter  approach  the  divine  essence,  and  assume 
an  etherial  form."  A  curious  traveller  gives  this  general 
account  of  the  worship  of  the  Hindoos.  "  Lights  being 
set  up  in  all  the  temples,  and  the  usual  music  of  drums 
and  pipes  sounding,  I  saw  in  one  temple  a  priest  dance 
before  the  idol  naked,  flourishing  a  drawn  sword,  and 
performing  lascivious  gestures.  Indeed  the  greatest  part 
of  their  worship  consists  in  nothing  but  music,  songs, 
dances,  not  only  pleasant,  but  wanton,  and  in  waiting  on 
their  idols,  viz.  presenting  them  things  to  eat,  washing 
them,  perfuming  them,  &c." 

We  may  add,  much  of  the  religion  of  this  people  con- 
sists in  oblations  to  inferior  deities,  and  to  the  manes  of 
their  ancestors  ;  and  many  trivial  and  superstitious  cere- 
monies accompany  these  offerings,  and  likewise  the  read- 
ing and  touching  of  the  Vedas.  For  instance,  in  making 
oblations  to  the  manes,  the  institutes  require  the  Bramins 
"  not  to  drop  a  tear,  on  no  account  to  be  angry,  to  say 


LECT.  xxixj         JEWISH  ANTIQUITIES.  329 

nothing  false,  not  to  touch  the  tables  with  his  foot,  nor 
even  to  shake  the  dishes ;  for  it  is  added,  a  tear  sends  the 
messes  to  the  restless  ghosts,  anger  to  the  foes,  falsehood 
to  the  dogs,  contact  with  the  foot  to  the  demons,  agita- 
tion to  sinners.'*  The  institutes  also  direct  the  Bramin 
*'  to  begin  and  end  a  lecture  on  the  Veda  with  pronounc- 
ing to  himself  the  syllable  Om ;  for  unless  this  syllable 
precede,  his  learning  will  slip  away  from  him  ;  and  unless 
it  follow,  nothing  will  be  long  retained." 

Is  there  any  thing  like  these  contemptible  puerilities  in 
the  institutions  of  Moses  ?  He  prescribed  certain  cere- 
monies in  worshipping,  to  preserve  order,  to  suit  the 
Jewish  taste,  to  preclude  whimsical  or  idolatrous  rites,  to 
guard  and  perpetuate  the  worship  of  the  true  God,  to  as- 
sist the  sublime  devotion  of  the  Hebrew  temple  ;  a  tem- 
ple, in  which  were  sung  the  excellent  songs  of  David. 
These  songs  contained  the  most  pure  and  fervent  senti- 
ments of  the  human  heart,  addressed  not  to  inferior  gods 
or  to  dead  ancestors,  but  to  a  Being  of  infinite  knowledge 
and  power,  holiness  and  mercy. 

A  great  part  of  the  Hindoo  religion,  and  indeed  of  all 
the  systems  of  antient  paganism,  consists  in  unnatural  aus- 
terities. The  people  in  question  carry  such  mortifications 
to  a  singular  length.  Their  restrictions  with  respect  to 
diet  are  exceedingly  fanciful  and  burdensome.  For  in- 
stance, their  code  prohibits  the  use  of  a  spirit  distilled 
from  rice  for  this  whimsical  reason — "  since  the  spirit  of 
rice  is  distilled  from  7nala,  or  the  filthy  refuse  of  the  grain  • 
and  since  mala  is  also  the  name  for  sin  ;  let  none  but  the 
sudra  drink  that  spirit."  Wine  too  was  thought  by  the 
eastern  nations  to  have  proceeded  from  some  evil  genius, 
and  was  therefore  forbidden.  This  prohibition  was  copi- 
ed by  Mahomet.     How  much  more  just  and  liberal  is 

Ss 


2,2>^  LECTURES  ON  [lect.  xxix. 

Moses,  who  only  forbids  wine  to  the  priests  during  their 
attendance  in  the  sanctuary,  and  to  those  who  for  a  vol- 
untary time  subjected  themselves  to  the  law  of  the  Naz- 
arites.  On  ordinary  occasions  the  priests,  equally  with 
the  people,  were  indulged  in  a  temperate  and  thankful 
use  of  that  salutary  hquid.  The  pious  Psalmist  justly 
blesses  God  for  this  cordial,  which  maketh  glad  the  heart 
of  man  ;  and  Christianity  expressly  allows  its  ministers  a 
little  wine  for  the  purposes  of  health.  The  institutes  of 
Menu  abound  with  similar  regulations.  They  forbid 
priests  to  eat  flesh  meat,  and  clarified  butter,  till  they 
have  been  first  touched  with  some  holy  texts  well  recited, 
because  they  are  the  food  of  gods.  The  genuine  Hin- 
doos abhor  the  killing,  and  much  more  the  eating  of  any 
thing,  which  had  life.  They  reckon  it  abominable  for  a 
man  to  wish  to  enlarge  his  own  flesh  with  the  flesh  of 
another  creature.  Their  laws  enact  the  following  penalty 
for  killing  and  eating  any  animal — "As  many  hairs  as  grow 
on  the  beast,  so  many  similar  deaths  shall  the  slayer  of 
it  in  this  world  endure  in  the  next."  The  restrictions 
of  other  antient  nations  respecting  food,  especially  of  the 
Egyptians,  savored  of  like  superstition.  According  to 
Herodotus,  Plutarch,  and  Juvenal,  the  Egyptians  ab- 
stained from  sea  salt  and  fish,  because  they  considered 
the  sea  as  the  excrement  of  Typhon,  the  malevolent  dei- 
ty. They  also  abhorred  the  use  of  onions  and  beans,  and 
of  wool  in  garments  ;  for  which  Plutarch  accounts  in 
the  following  manner.  "  Having  a  prejudice  against 
matter  in  general,  they  had  a  stronger  against  excrement 
titious  matter,  and  every  thing  that  promoted  it.  Hair 
and  wool  they  viewed  as  excrements  ;  and  the  eating  of 
onions  and  beans,  beside  being  too  nutritious,  and  thereby 
increasing  the  matter,  and  especially  the  fat  of  the  body. 


LECT.  XXIX.]         JEWISH  ANTIQUITIES.  331 

which  they  regarded  as  excreraentitious,  was  the  occasion, 
they  thought,  of  offensive  excrements."  How  different, 
how  unspeakably  more  rational  are  the  Mosaic  restric- 
tions in  the  article  of  diet !  In  these  we  see  nothing  ar- 
bitrary, puerile  or  unaccountable,  as  we  showed  in  a 
former  lecture ;  but  the  rules  now  referred  to  wear  a  com- 
plexion totally  opposite. 

Similar  remarks  might  be  made  on  the  other  austeri- 
ties recited  by  Dr.  Priestley.  For  example,  pilgrimages  to 
distant  rivers  for  the  purpose  of  purifying  the  soul  by- 
bathing  in  their  waters  ;  the  dreadful  methods  used  for 
mortifying  the  body^  such  as  living  In  forests  upon  raw 
herbs  and  roots,  standing  whole  days  on  tiptoe,  ex- 
posing the  flesh  to  hot  fires,  heavy  showers,  and  pinch- 
ing frosts,  living  solitary  and  silent,  without  external 
heat,  and  without  a  mansion,  renouncing  every  earth- 
ly connection  and  enjoyment,  completely  subduing  all 
the  passions  and  senses,  and  wholly  occupied  in  the  con- 
templation of  God  and  of  truth.  Among  the  numerous 
fasts  of  this  nation  there  is  one  of  a  singular  purifying 
efficacy,  consisting  in  abstinence  from  food  for  twelve 
days  together  in  honor  of  the  moon.  On  the  eleventh 
day  the  worshipper  eats  nothing,  but  drinks  the  urine  of 
a  cow.  At  length  he  reaches  the  highest  stage  of  puri- 
ty, and  lives  on  nothing  but  air.  This  people  esteemyfr^ 
as  one  of  the  greatest  purifiers.  Accordingly  they  have 
a  festival  called  the  feast  offre,  which  continues  eigh- 
teen days  ;  in  which  the  devotees  walk  over  burning 
coals  covering  a  space  of  forty  feet  in  length  ;  they  walk 
faster  or  slower  according  to  the  ardor  of  their  devotion. 
The  most  extravagant,  yet  not  uncommon  act  of  their 
religion,  is  devoting  themselves  to  a  certain  and  pain- 
ful death  by  casting  themselves  under  the  chariot  wheels  of 


332  LECTURES  ON  ^lect.  xxix. 

their  idols,  when  moving  in  procession,  or  women's  volun- 
tarily burning  themselves  aHve  with  the  dead  bodies  of  their 
husbands.  In  short,  the  Hindoo  religion,  though  cele- 
brated by  most  travellers  for  its  singular  mildness,  was 
originally  as  cruel  as  any  other.  Like  all  other  old  systems 
of  paganism,  it  enjoined  human  sacrifices,  as  appears  from 
the  Vedas.  But  the  religion  of  the  Old  Testament, 
though  stigmatized  by  infidels  as  odious  and  sanguinary, 
has  no  trace  of  the  cruel  austerities  abovenamed.  In  par- 
ticular it  condemns  those  barbarous  rites,  and  especially 
the  practice  of  human  sacrifices,  as  the  greatest  of  those 
abominations,  for  which  God  destroyed  the  Canaanites. 

Another  striking  feature  of  the  Hindoo  religion,  is  its 
system  of  penances,  or  atonements  for  particular  offences. 
By  the  law  of  Moses  a  person  was  unclean,  who  had  touch- 
ed a  dead  body.  But  wifh  this  people  the  person,  who 
only  hears  that  a  relation  is  dead  in  a  distant  country,  is 
reckoned  unclean.  A  severe  penance  of  five  days  is  en- 
joined on  the  oiFender,  who  drinks  water  in  a  vessel,  in 
which  there  has  been  spiritous  liquor  ;  but  for  drinking 
that  liquor  itself  he  is  doomed  to  drink  more  spirit  in 
flame,  or  to  drink  till  his  death  the  urine  of  a  cow.  The 
effect  of  rightly  pronouncing  certain  sacred  words  is  pe- 
culiarly great  in  the  business  of  expiation.  This  effect 
extends  even  to  the  dead,  whose  manes  are  supposed  to 
feed  upon,  and  receive  benefit  from  the  oblations  of  the 
living.  Hence  the  law  of  Moses,  to  counteract  these  pre- 
vailing superstitions,  forbids  all  sacrifices  or  religious 
honors  to  the  dead.  It  also  forbids  the  vain  hope  of  ex- 
piating real  crimes,  or  of  cleansing  the  soul  from  moral  de- 
filement by  any  outward  ceremonies.  It  requires  in  such 
cases  hearty  repentance  and  amendment. 

Another  distinguishing  trait  in  the  religion  of  the  Hin- 


LECT.  xxix.j         JEWISH  ANTIQUITIES.  333 

doos,  is  their  extreme  veneration  for  the  cow^  and  the  great 
use  they  make  of  this  animal  in  their  sacred  rites.  It  is 
impossible  to  trace  this  superstition  to  any  sure  or  satis- 
factory source.  Mr.  Holvvell,  a  learned  writer  on  the 
antiquities  of  this  people,  accounts  for  their  extraordina- 
ry reverence  for  this  animal  from  the  following  circum- 
stance. The  Hindoos  say  that  fallen  spirits  are  doomed 
to  transmigrate  into  eighty  seven  different  bodies,  which 
are  so  many  ascending  stages  of  purgation,  preparatory 
to  their  entering  human  bodies.  They  likewise  hold  that 
the  body  of  the  cow  is  the  highest  of  these  previous  stag- 
es. This  idea  naturally  attaches  to  this  creature  a 
preeminent  virtue  and  dignity.  This  solution  would  ac- 
count for  the  fact,  if  a  proportional  respect  were  paid  to 
the  animal  or  form,  which  immediately  preceded  the  cow 
m  the  climax  of  purification.  But  this  is  very  far  from 
being  the  case.  It  is  therefore  more  probable  that  the 
framers  of  the  Hindoo,  and  also  of  the  Egyptian  system, 
selected  this  mild  and  useful  creature,  as  a  suitable  em- 
blem of  some  deity  or  divine  attribute,  and  thus  laid  the 
foundation  for  regarding  her  with  sacred  veneration.  I 
shall  recite  a  very  few  instances  of  this  veneration,  and 
of  religious  penance  founded  upon  it ;  and  if  the  recital 
be  offensive  to  every  sober  and  delicate  mind,  how  much 
more  disgusting  must  be  the  practice  of  them  ;  and  what 
a  perverted  judgment  and  taste  must  those  have,  who 
can  prefer  these  customs  to  the  institutions  of  Moses  ! 

For  various  kinds  of  theft  the  sacred  code  of  this  peo- 
ple dooms  the  offender  to  make  atonement  by  "  swal- 
lowing the  five  pure  things  produced  from  a  cow,  viz. 
milk,  curds,  butter,  urine,  and  dung."  One  of  their 
grand  penances  consists  in  eating  for  a  whole  day  a  com- 
position of  the  above  ingredients,  and  then  fasting  entire- 


334  LECTURES  ON  [lect.  xxix'. 

ly  for  a  day  and  a  night.  The  ashes  of  cowdung  are  es- 
teemed peculiarly  holy ;  with  these  they  sprinkle  their 
foreheads,  shoulders,  and  breasts  every  morning  ;  these 
they  daily  oiFer  to  their  gods  j  with  these  the  priests 
cover  their  faces  and  bodies  ;  and  this  precious  dust  they 
scatter  over  their  idols,  and  distribute  among  the  eager 
multitude.  In  the  courts  of  several  princes  certain  per- 
sons are  appointed  to  present  these  ashes  diluted  with  a 
little  water,  and  laid  on  the  leaves  of  the  Indian  figtree. 
Whenever  the  king  of  Calicut  goes  to  pay  his  devotion 
in  the  pagod,  all  the  way,  in  whfch  he  passes,  is  purified 
with  excrements  fresh  from  the  cow.  In  Malabar  this 
matter,  diluted  with  water,  is  sprinkled  on  the  forehead, 
as  a  preservative  against  misfortune  ;  which  ceremony  is 
performed  on  a  great  annual  festival  j  and  the  process 
used  in  preparing  and  applying  this  composition  is  very 
curious  and  whimsical.  If  a  cow  dies,  it  is  reckoned  a 
mark  of  God's  anger,  and  a  warning  to  the  owner,  that 
when  he  dies,  he  will  be  .consigned  to  the  lowest  region 
of  punishment.  The  penances  enjoined  for  killing  this 
animal  are  awfully  severe.  He  who  kills  a  cow  without 
malice,  must  drink  for  the  first  month  barley  corns  boiled 
soft  in  water ;  his  head  must  be  shaved  entirely  and  cov- 
ered with  the  hide  of  the  slain  cow.  For  the  next  two 
months  he  may  eat  at  every  fourth  meal,  a  moderate  quan- 
tity of  wild  grains,  bathed  in  the  urine  of  cows,  without 
any  salt.  All  day  he  must  wait  on  the  herd,  and  stand 
quaffing  the  dust  raised  by  their  hoofs.  At  night,  hav- 
ing servilely  attended,  and  stroked,  and  saluted  them,  he 
must  sit  near  to  guard  them.  He  must  stand  while  they 
stand,  follow  them  when  they  move,  and  lie  down  by  them 
when  they  lie  down.  By  following  these  rules  for  three 
months  he  will  atone  for  his  guilt.     This  penance  being 


LECT.  XXIX.]         JEWISH  ANTIQUITIES.  335 

performed,  he  must  give  ten  cows  and  a  bull,  or  if  his 
stock  be  not  so  large,  must  deliver  all  he  possesses,  to 
such  as  best  know  the  Veda."  For  killing  a  cow  with 
malice  the  offender  must  in  all  cases  suffer  death. 

There  is  nothing  in  the  Jewish  laws,  which  bears  any 
likeness  to  the  foolish  superstitions  just  recited.  On  a 
certain  extraordinary  occasion  indeed,  the  ashes  of  a  red 
heifer,  dissolved  in  water,  were  directed  to  be  used  for 
the  purpose  of  purification.  But  both  the  preparation 
and  the  declared  intention  of  this  purgation,  as  we  show- 
ed in  a  former  lecture,  were  remarkably  different  from, 
and  even  opposed  to  heathen  customs,  particularly  those 
of  the  Hindoos.  The  Hebrew  law  likewise  kept  the  peo- 
ple pure  from  that  idolatrous  veneration  for  waler  and 
fire,  which  characterizes  several  other  antient  nations,  es- 
pecially the  Persians  and  Hindoos.  The  Israelites  indeed 
had  a  sacred  fire  constantly  burning  on  the  altar,  because 
there  was  constant  use  for  it  ;  but  the  common  element 
of  fire  was  never  viewed  by  them  as  an  object  of  rever- 
ence. They  were  also  enjoined  the  frequent  use  of  water 
for  the  purposes  of  health  and  cleanliness,  and  as  a  sym- 
bol of  moral  purity  ;  but  they  did  not,  like  the  Hindoos, 
regard  water  as  directly  a  cleanser  and  sanctifier  of  the 
soul.  Nor  did  they,  like  this  people,  make  religious  pil- 
grimages to  distant  rivers  or  places,  fancied  to  be  holy. 
They  resorted  indeed  to  one  city  and  house  of  worship 
on  their  public  festivals,  for  the  noble  purpose  of  preserv- 
ing their  religious  and  national  unity,  and  not  from  a 
superstitious  regard  to  one  particular  spot ;  for  their  place 
of  worship  varied  with  circumstances ;  at  first  it  was 
moveable  ;  it  was  afterward  fixed  in  Jerusalem,  because 
that  was  the  center  and  capital  of  their  country. 

There  is  also  a  strikincr  contrast  between  the  Hindoo 


33^  LECTURES  ON  [lect.  xxix. 

and  Jewish  rites  in  point  of  decency  and  purity.  The  for- 
mer, hke  those  of  other  antient  heathens,  are  in  a  great 
measure  composed  of  obscenity  and  debauchery.  These 
impure  ceremonies  of  the  pagan  rehgions  would  naturally 
give  a  tincture  of  lewdness  to  the  sentiments,  manners, 
and  writings  of  the  early  ages.  Agreeably  the  composi- 
tions even  of  the  poUshed  Greeks  and  Romans  have  ad- 
mitted ideas  and  expressions,  which  shock  the  chaste  and 
delicate  feelings  of  modern  times.  The  Hindoo  writings 
are  probably  far  more  censurable  in  this  particular,  since 
Mr.  Langles,  a  fervent  admirer  and  defender  of  their  sys- 
tem, has  declined  translating  certain  passages  in  one  of 
their  celebrated  books,  because  he  says,  "  they  are  so 
gross,  that  it  is  not  possible  to  give  them  a  decent  color- 
ing." The  Jewish  law,  on  the  contrary,  inculcates  the 
greatest  purity  of  mind  and  of  manners.  It  forbids,  un- 
der severe  penalties,  every  instance  of  uncleanness,  es- 
pecially in  their  religious  celebrations.  ''  Thou  shalt  not, 
says  their  lawgiver,  bring  the  hire  of  a  harlot  into  the 
house  of  the  Lord  thy  God.  There  shall  be  no  harlot  of 
the  daughters  of  Israel,  nor  a  Sodomite  of  the  sons  of  Is- 
rael." There  are  indeed  expressions  in  the  Hebrew 
scriptures,  which  do  not  perfectly  agree  with  the  mod- 
ern standard  of  decency  ;  but  this  arose,  not  from  an  im- 
pure source,  but  from  antient  simplicity,  which  adopted 
the  undisguised  language  of  nature  and  truth  ;  a  simplici- 
ty, which  far  from  implying  or  intentionally  promoting 
loose  feelings  and  manners,  indicated  such  purity  and  rec- 
titude of  mind,  as  felt  no  shame  or  alarm  in  those  phras- 
es, which  modern  licentiousness  has  rendered  unsafe  and 
polluting.  Another  remarkable  contrast  between  the 
Jewish  and  all  other  antient  religions  respects  the  belief 
and  use  of  charms^  or  certain  fanciful  ceremonies  intend- 


LECT.  XXIX.]         JEWISH  ANTIQUITIES.  337 

ed  to  engage  the  assistance  of  superior  beings  on  partic- 
ular occasions.  This  faith  in  charms  is  prevalent  among 
the  Hindoos  ;  it  is  professed  by  their  learned  Bramins, 
and  authorized  by  their  sacred  books.  They  have  spells 
for  almost  every  purpose,  for  curing  diseases,  protecting 
their  magistrates,  repelling  dangers  and  enemies,  and 
even  casting  out  demons.  Mr.  Richardson  gives  a  curi- 
ous account  of  the  process,  by  which  they  expel  the  de- 
mon called  Daroudi  Nesocb.  This  demon,  it  seems,  some- 
times gets  possession  of  the  crown  of  the  head  in  the 
form  of  a  jTy.  The  patient  is  directed  to  wash  the  part 
effected,  which  will  drive  the  fiend  between  the  eyebrows. 
By  another  washing  he  is  driven  to  the  back  of  the  head, 
thence  in  regular  succession  to  the  ear,  the  nose,  the 
mouth,  and  the  chin  ;  and  at  length  to  the  left  foot ; 
from  which,  after  a  number  of  similar  attacks,  he  is  forc- 
ed to  retire  under  that  foot,  and  then  is  completely  driv- 
en away,  and  retires  towards  the  north. 

This  people  likewise  in  common  with  other  early  nations, 
abound  in  superstitious  observances  relating  to  particu- 
lar times  and  circumstances.  Ignorant  of  the  true  causes  of 
events,they  of  course  resorted  to  imaginary  ones,  particular- 
ly to  the  fancied  agency  of  invisible  beings  ;  who  peculiarly 
interposed  on  certain  occasions.  Hence  the  observation 
of  certain  magical  rites  on  these  occasions  was  deemed, 
very  essential.  Let  us,  for  example,  compare  the  differ- 
ent methods  for  securing  a  long  and  happy  life,  which 
are  prescribed  by  the  sacred  books  of  the  Hindoos,  and 
by  those  of  the  Hebrews.  The  prescriptions  of  the  for- 
mer stand  thus — "  Let  not  a  man,  who  wishes  to  enjoy 
long  life,  stand  upon  ashes,  bones,  or  potsherds,  nor 
upon    seeds    of   cotton,    nor    upon    husks    of  grain." 

The  latter  gives  these  directions — "  What   man   is  he 

Tt 


338  LECTURES  ON  [lect.  xxix. 

that  desireth  life,  and  loveth  many  days,  that  he 
may  see  good?  Keep  thy  tongue  from  evil,  and  thy 
lips  from  speaking  guile.  Depart  from  evil,  and  do 
good  ;  seek  peace,  and  pursue  it  ;  for  the  eyes  of  Je- 
hovah are  upon  the  righteous,  and  his  ears  are  open  to 
their  cry  j  but  the  face  of  Jehovah  is  against  them,  that 
do  evil."  To  secure  the  future  prosperity  of  a  newborn 
infant,  the  relations  assemble  on  the  tenth  day ;  the  Bra- 
min  carefully  examines  the  planets  ;  and  if  they  are  found 
propitious,  he  gives  it  a  name  j  otherwise  the  ceremony 
is  deferred.  The  superstitious  observances  respecting 
the  Bramins  are  the  most  numerous  and  extravagant.  I 
will  recite  but  one,  as  a  specimen  of  the  whole.  "  If  a 
Bramin  seek  long  life,  he  must  eat  with  his  face  to  the 
east ;  if  exalted  fame,  to  the  south  ;  if  prosperity,  to  the 
west ;  if  truth,  to  the  north.'*  The  good  or  bad  prog- 
nostics of  this  people  are  equally  ridiculous.  In  the  laws 
of  the  Hebrews  every  thing  of  this  kind  is  treated  with 
the  utmost  contempt  and  abhorrence.  Could  this  arise 
from  any  superiorly  of  the  Jews  in  point  of  mental  ener- 
gy, of  general  knowledge  and  refinement?  This  cannot  be 
pretended  by  any  person  of  information. 

We  will  close  this  comparison  with  a  few  reflections. 

1.  The  Hindoo  system  wears  on  its  very  face  internal 
marks  of  falsehood,  arising  from  the  gross  absurdities  of 
its  doctrines  and  institutions.  But  the  religion  of  Mo- 
ses, by  its  contrasted  wisdom  and  excellence,  exhibits 
equal  evidence  of  its  heavenly  original. 

2.  The  former  never  pretended  to  the  sanction  of  mir- 
acles ;  the  latter  not  only  pretended  to  this  sanction, 
but  by  this  evidence  it  gained,  and  has  supported  its  cred- 
it for  many  ages. 

3.  It  is  universally  agreed,  that  the  nations  of  the 


LECT.xxix.]         JEWISH  ANTIQUITIES.  339 

world  in  their  earliest  periods  were  free  from  that  poly- 
theism and  idolatry,  which  were  afterwards  introduced. 
Yet  in  those  early  ages  their  natural  sources  of  knowl- 
edge, resulting  from  time  and  study,  observation  and  ex- 
perience, must  have  been  far  smaller,  than  in  subsequent 
periods.  Whence  it  follows,  that  mankind  must  have 
derived  their  first  and  purest  notions  of  religion  from  ear- 
ly revelation,  or  consequent  tradition  ;  and  that  in  after 
ages  they  gradually  corrupted  this  original  faith  by  erro- 
neous philosophy  and  consequent  superstition. 

4.  It  is  a  notorious  fact,  that  those  heathen  nations, 
who  have  pushed  their  inquiries  the  farthest  in  philoso- 
phy, metaphysics,  and  religion,  as  the  Egyptians  and  Hin- 
doos, the  Greeks  and  Romans,  have  departed  most  wide- 
ly from  the  pure  faith  and  worship  of  the  one  true  God  j 
insomuch  that  Dr.  Priestley  is  correct  in  asserting,  that 
the  religion  of  the  North  American  Indians,  and  even  of 
the  African  negroes,  is  preferable  to  that  of  those  civil- 
ized nations.     Hence 

5.  All  history,  antient  and  modern,  fully  proves  this 
great  truth,  that  the  knowledge,  worship,  and  obedience 
of  one  allperfect  Being  must  have  originated  from  a  su- 
pernatural source.  This  alone  can  account  for  the 
rise  and  continual  preservation  of  the  true  religion 
in  the  Hebrew  nation.  This  alone  will  account  for 
that  pure  and  excellent  faith,  worship,  and  manners, 
which  distinguish  western  Christians  from  eastern  Hin- 
doos. Let  us  then  gratefully  own  and  improve  the  di- 
vine gift  of  Christianity. 

END  OF  LECTURES  ON  JEWISH  ANTIQUITIES, 


LECTURES 


ON 


•      ECCLESIASTICAL  HISTORY. 


LECTURES  ON 

ECCLESIASTICAL  HISTORY. 


••<y— <>••••*>•• 


LECTURE  I. 


W 


E  shall  now  commence  a  series  of  lec- 
tures on  Ecclesiastical  History,  Indeed  the  view,  which 
some  of  us  have  taken  of  Jewish  Antiquities^  may  be 
referred  to  the  head  of  Church  History,  understood  in 
its  largest  extent.  For  the  Jews  and  their  pious  progen- 
itors, from  Adam  down  to  the  christian  era,  constituted 
the  antient  church,  or  worshippers  of  Jehovah.  The 
whole  current  of  authentic  sacred  history  from  the  crea- 
tion of  the  world  to  the  birth  of  Christ  is  intimately 
connected  with  and  derived  from  the  Jews.  This  single 
circumstance  renders  their  antiquities  a  most  interesting 
object  of  attention.  A  comprehensive  acquaintance 
with  ecclesiastical,  and  in  some  degree  with  civil  history 
is  important,  both  as  a  key  and  a  support  to  divine  reve- 
lation. For  as  many  doctrines  of  the  Bible  consist  in,  or 
are  founded  upon  historic  facts ;  so  credible  history  is 
the  channel,  which  conveys  to  us  the  proof  of  these 
facts.  A  candid  mind,  well  informed  in  christian  antiqui- 
ties, must  be  fully  satisfied  of  the  truth  of  those  mira- 
cles, and  the  fulfilment  of  those  prophecies,  by  which  the 
divine  claims  of  our  religion  are  attested.  Such  historic 
information  must  convince  us  that  Christianity,  unsupport- 
ed by  these  extraordinary  credentials,  could  not  have  tri- 
umphed over  the  numerous  and  mighty  difficulties,  which 


344  LECTURES  ON  [lect.  i. 

opposed  its  progress.  We  may  add,  that  as  the  christian 
dispensation  stands  on  the  Jewish,  as  its  basis  ;  an  his- 
torical acquaintance  with  each  directly  tends  to  the  eluci- 
dation and  establishment  of  both.  In  a  word,  the  study 
of  sacred  history  must  be  interesting  and  improving  to 
the  philosopher,  by  giving  him  a  practical  display  of  the 
human  mind ;  to  the  man  of  piety  and  goodness,  by  setting 
before  him  the  wonders  of  Providence  in  favor  of  the 
church,  and  the  bright  examples  of  virtue  and  religion, 
by  which  she  has  been  adorned  ;  to  the  theological  student 
andinstructer,  by  enabling  them  to  distinguish  the  genu- 
ine and  simple  truths  of  revelation  from  those  absurd 
and  superstitious  inventions,  by  which  they  were  gradual- 
ly corrupted  and  disgraced  ;  in  fine  it  may  be  highly  use- 
ful to  all,  by  nourishing  the  faith  and  love  of  primitive 
Christianity,  that  best  gift  of  heaven  to  men,  and  by  ex- 
citing a  fervent  esteem  and  imitation  of  those  christian 
worthies,  who  recommended  the  gospel  by  their  lives,  and 
sealed  it  with  their  blood. 

As  the  christian  church  was  founded  by  Christ,  we 
must  trace  her  origin  to  the  important  era  of  his  birth. 
As  her  early  complexion  and  circumstances,  together  with 
the  expediency  and  utility  of  her  establishment,  are  inti- 
mately connected  with  the  general  state  of  the  world  at 
that  period ;  I  will  give  you  a  concise  account  of  the 
political,  religious,  and  literary  character  of  the  age,  in 
which  our  Savior  appeared.  This  account  will  at  once 
throw  light  on  the  christian  history,  and  happily  connect 
it,  as  a  part  of  the  same  whole,  with  that  of  the  antient 
Hebrews  and  pagans,  which  has  been  the  subject  of  for- 
mer lectures. 

# 

At  the  time  of  Christ's  birth,  the  Roman  empire  em- 
braced and  united  the  civilized  world.     The  remotest 


LECT.  I.]         ECCLESIASTICAL  HISTORY.  345 

nations  were  governed  either  by  prefects  sent  from  Rome, 
or  by  their  own  kings  and  laws  in  subordination  to  her 
supreme    authority.      The    Roman  senare  and   people, 
though  retaining  some  shadow  of  antient  dignity  and  free- 
dom, were  under  the   absolute  power    of  the  emperor 
Augustus.     While  this   subjection  of  a  large  portion  of 
mankind  to  the  will  of  one  despot  was  a  source  of  griev- 
ous calamities  ;  it  also  produced  some  eminent  advantag- 
es.     It   united  many  nations  in  fraternal  and  confiden- 
tial intercourse.     It  opened  an  easy  and  safe  communica- 
tion between  the  most   distant  countries.     A  connexion 
with  the  Romans  softened  and  humanized  many  people, 
who  before  were  barbarians.     It   diffused  among  them 
in  some  degree  the  kind  beams  of  learning  and   philoso- 
phy.    The  Augustan  age  was  also  eminently  the  age   of 
peace.     These  circumstances  were  highly  favorable  to 
the  introduction  and  rapid  progress  of  Christianity.     Its 
ministers  could  safely  travel  and  preach  in  every  country. 
The  union,  civilization,  and  tranquillity  of  so  great  a  por- 
tion of  mankind  were  so  many  channels  for  the  speedy 
conveyance  of  sacred  truth.     Such  a  period  had  never 
been  seen  before.     Had  the  Messiah  been  born  in  some 
preceding  age,  when  the  world  was  divided  into  little,  sav- 
age, and  jarring  tribes  or  kingdoms ;  his  religion  must  have 
been  confined  to  his  native  territory.     But  as  he  appear- 
ed in  a  province  of  the  Roman  empire,  and  in  the  period 
of  her  greatest   quiet,  dominion,  and  prosperity  ;    his 
missionaries  had  the  fairest  and  widest  field  of  action, 
that   was  ever  presented.     Accordingly  they  traversed 
this  field  witfi  unexampled  speed  and  success  ;  insomuch 
that   within  about  thirty  years  after  Christ's  ascention, 
St.  Paul  assures  us,  "  the  gospel  had  been  preached  to 
every  creature  under  heaven.'*     The  time  of  our  Savior's 

U  u 


-j^G  LECTURES  ON  [lfxt.  i. 

advent  was  also  peculiarly  favorable  on  account  of  the 
nourishing  state  of  learning  in  the  Augustan  age,  the 
taste  for  writing  and  reading  books,  and  the  prevalence 
of  the  Greek  language,  which  was  widely  diffused 
through  the  civilized  world,  and  afforded  an  excellent  ve- 
hicle both  for  spreading  and  perpetuating  the  facts  and 
doctrines  of  Christianity. 

While  the  civil  and  literary  character  of  the  world 
thus  invited  the  appearance  of  its  great  Instructer ;  its 
moral  and  religious  state  rendered  his  coming  indispensible. 
All  history,  sacred  and  profane,  bears  witness  to  the  ex- 
treme degeneracy  of  mankind  at  the  period  before  us. 
The  purity  of  the  patriarchal  state,  the  strictness  of  re- 
publican virtue,  the  antient  simplicity  of  rural  and  pasto- 
ral life,  were  now  lost  in  the  ravages  of  ambition  and  av- 
arice, of  unbounded  luxury  and  oppression  on  the  part 
of  the  great,  and  of  debauching  servitude,  venality,  and 
licentiousness  on  the  part  of  the  multitude.  The  Roman 
government,  justly  represented  in  prophecy  by  "  a  bear," 
had  leaped  upon  the  unoffending  inhabitants  of  distant 
villages,  and  was  greedily  devouring  and  rioting  in  the 
spoils  of  mankind.  In  this  state  of  things  the  grossest 
vices  were  pursued  as  innocent  pleasures  ;  and  crimes,  at 
which  decency  and  humanity  revolt,  were  openly  avowed. 
The  best  writers  of  those  times,  as  Horace,  Tacitus,  Ju- 
venal, give  a  dreadful  portrait  of  their  moral  character. 
The  last  author,  after  detailing  the  wickedness  of  that 
period,  says, 

"  No  age  can  go  beyond  us ;    future  times 
"  Can  add  no  further   to  the  present  crimes." 

Such  were  the  features  of  the  Gentile  world.  Of  the 
Jews,  we  need  only  cite  the  account  given  by  Josephus, 
their  own  eminent  historian — '*  Had  the  Romans  delay- 


LECT.  I.]  ECCLESIASTICAL  HISTORY.  347 

ed  calling  these  abandoned  wretches  to  account,  their  city- 
would  either  have  been  deluged  by  water,  or  swallowed 
by  an  earthquake,  or  destroyed  like  Sodom,  by  thun- 
der and  lightning  ;  the  Jews  if  possible,  being  more  aban- 
doned ;  for  their  notorious  profligacy  the  whole  race  was 
extirpated." 

It  is  true  that  both  Jews  and  heathens  still  retained 
the  forms  of  religion.     The  former  still  adhered  to  the 
faith  and  worship  of  the  one  true  God,  and  professed  a 
high  veneration  for  the  institutions  of  Moses.     But  they 
had  greatly  corrupted  the  religion  of  their  ancestors  by 
absurd  glosses,  superstitious  customs,  and  impure  morals. 
The  Pharisees,  their  most  popular  and  powerful  sect,  had 
almost  buried  the  divine  law  under  a  load  of  human 
traditions.     The  Sadducees,  who  were  the  freethinkers 
of  the  age,  had  sapped  the  foundations  of  virtue  by  de- 
nying a  future  existence  and  retribution.  The  multitude, 
under  the  influence  of  such  blind,  clashing,  and  depraved 
leaders,  were  sunk  into  woful  ignorance  and  degeneracy. 
They  really  imagined  that  a  strict  and  zealous  performance 
of  external  rites  would  atone  for  allowed  and  abandoned 
wickedness.     As  to  the  Gentile  nations,  their  established 
religious  opinions  and  ceremonies  had  very  little  efficacy 
either  to  restrain  vice,  or  to  nourish  virtue.     For  their 
adored  gods  and  goddesses  were  in  general  models  and 
patrons  of  criminal  passions  and  indulgences.     Their  vo- 
taries could  feel  no  obligation  nor  motive  to  be  more  de- 
cent and  pure  than  their  deities  ;  they  could  feel  no  shame 
or  remorse  for  imitating  their  example  ;  they  would  rath- 
er place  their  security,  happiness,  and  glory  in  resem- 
bling, anci  in  this  way  pleasing  their  fancied  protectors. 
If  you  ask,  how  could  rational  beings  help  perceiving  the 
absurdity  and  immoral   tendency  of  these  religious  sys- 


1 


48  LECTURES  ON  [lect.  i. 


teins?  We  answer,  beside  the  astonishing  influence  of 
education,  of  habit,  of  antiquity,  of  civil  policy  and  pow- 
er, of  private  gratifications  and  interest,  the  subtle  priests 
of  paganism  employed  the  grand  machinery  of  oracles  and 
divination,  of  miracles  and  prodigies,  to  impose  on  vulgar 
credulity  ;  and  even  those  sagacious  and  independent 
minds,  who  saw  and  despised  the  fallacy  of  these  preten- 
sions, were  obliged  to  suppress  or  disguise  their  senti- 
ments, lest  they  should  incur  the  imputation  and  punish- 
ment of  blasphemers  and  atheists. 

But  could  not  the  learned  philosophers  and  virtuous 
sages  of  those  times  correct  these  evils  ?  We  reply,  though 
the  genius  and  improvements  of  some  eminent  persons  in 
Greece  and  Rome  demand  our  admiration  ;  though  some 
of  their  speculative,  and  many  of  their  practical  instruc- 
tions were  noble  and  excellent  ;    and  though  a  few   of 
them  enforced  their  moral  lessons  by  their  exemplary 
lives ;  yet  none  had  a  weight   of  character  and  influence, 
or  a  fund  of  wisdom,  resolution,  and  perseverence,  equal 
to  the  arduous  work  of  a  general  reformation.  Their  sys- 
tems were  clouded  with  so  much   ignorance  and  uncer- 
tainty, debased  by  such  absurd  and  perplexing  subtilties, 
involved  in  so  much  dispute  and  contradiction,  and  for 
the  most  part  tinctured  with  such  demoralizing  senti- 
ments, as  almost  deprived  them  of  any  salutary  tendency, 
and  m  many  instances  gave  them  a  very  pernicious  effect. 
The  philosophy  of  Epicurus  was  very  prevalent  at  the 
lime  of  Christ's  birth.    Epicurus,  the  founder  of  this  sys- 
tem, maintained  th-dt  pleasure  was  the  chief  end  of  man  ; 
that  virtue  was  estimable,  only  as  a  handmaid  to  this  ;  that 
present  gratification  was  the  sole  object  of  a  "wise  man, 
as  he  has  no  grounds  to  believe  either  in  a  providence  or 
a  future  retribution.    Though  Epicurus  himself  by  pleas- 


LECT.  ij         ECCI ESIASTICAL  HISTORY.  349 

lire  intended  chiefly  mental  and  virtuous  enjoyment ;  yet 
his  doctrine,  as  generally  understood  and  practised,  was 
extremely  hostile  to   strict  morality,  as  well  as  to  piety, 
and    equally    propitious    to   unbounded    sensual  indul- 
gence.    The  principles  of  the  Stoics  were  likewise  unfa- 
vorable to  virtue  by  giving  her  a  rigid   and  inhuman  as- 
pect, and  by  rendering  her  sufficient  for  her  own  support 
and  reward,   without  the  sanctions  of  a  supreme  moral 
Governor  and  Judge.     The  Academics^  a  very  numerous 
and  wealthy  sect  at  the  period  before  us,  asserted  the  im- 
possibility of  ascertaining  moral  and  religious  truth,  or  of 
determining  with  full   satisfaction,  whether   there   be  a 
God  or  a  future  state,  or  whether  virtue  be  the  duty  and 
happiness  of  man.     To  this  sect  Cicero  gave   the  prefer- 
ence ;  as  plainly  appears  from  his  Questiones  Academica^ 
in  which  he  details  and  ingeniously  consults  the  several 
doctrines  of  Grecian  philosophy.     While  in  his  several 
writings  he  selects  and  adopts  whatever  was  valuable  in 
these  various  systems,  and  while  some  of  his  works  con- 
tain excellent  summaries  of  jurisprudence  and  ethics  ;  he, 
was  able  to  advance  no  higher  than  uncertain   or  proba- 
ble conjecture  with  regard  to  the  fundamental  principles 
of  religion.     His  learned  and  elegant  productions   may 
therefore  be  ranked  among  the  best  proofs  both  of  the 
strength  and  weakness  of  unassisted  reason,  and  of  the 
peculiar  need,  in  which  the  world  then  stood,  of  a  divine 
instructer,  to  elucidate  and  enforce  the   true  and  certain 
principles  of  religion  and  morals.     If  this  divine  teacher 
had  sooner  appeared,  the  necessity  of  his  interposition 
would  not  have  been  so  feelingly  acknowledged.     Had 
he  visited  mankind,  before  the  primitive  religion  of  man  or 
the  patriarchal  and  Jewish  revelations  had  fully  tried  and 
lost  their  force,  or  the  best  experiments  of  civil  policy, 


350  LECTURES  ON  [lect.' i. 

learned  refinement,  and  human  philosophy  had  exhausted 
their  resources  ;  it  would  have  been  said,  that  these 
were  sufficient.  He  therefore  waited,  till  the  political, 
scientific,  and  moral  state  of  the  world  demanded  his 
coming  ;  and  I  may  add,  till  the  series  of  antient  prophe- 
cy, and  the  general  expectation  of  some  remarkable  de- 
liverer, had  prepared  mankind  for  his  reception.  Do  not 
these  circumstances  recommend  Jesus  Christ,  the  founder 
of  the  christian  church,  to  our  grateful  esteem,  as  the 
Messenger  of  infinite  wisdom  and  benevolence  ? 


y 


LECT.  ii.J         ECCLESIASTICAL  HISTORY.  351 

LECTURE  II. 


I 


.N  our  last  discourse  we  began  a  series  of  Lectures 
on  Ecclesiastical  History,  or  the  history  of  the  christian 
religion  and  its  professors  from  its  origin  to  this  day.  As 
the  christian  church  was  founded  by  Christ,  and  derives 
its  name  from  him  ;  it  was  proper  to  date  our  inquiries 
from  the  age  of  his  birth,  and  to  give  a  summary  view  of 
the  peculiar  slate  of  the  world  at  that  period,  which  ren- 
dered the  coming  of  a  new  and  divine  Instructer  eminently 
seasonable  and  important.  Had  Jesus  appeared,  as  the 
founder  of  a  new  institution,  at  an  improper  time,  or  a 
season  different  from  that  prefixed  by  the  prophets  ;  this 
circumstance  alone  would  have  blasted  both  his  charac- 
ter and  enterprise.  But  we  have  shown  that  he  came  at 
the  time,  which  exactly  corresponded  with  antient  predic- 
tion and  general  expectation  ;  at  a  time,  when  the  civil 
and  literary,  the  moral  and  religious  complexion  of  man- 
kind invited  and  earnestly  called  for  his  appearance. 
These  circumstances  recommend  him  to  every  honest 
mind  as  the  true  Messiah,  the  destined  Reformer  and 
Savior  of  the  world. 

The  era  of  Christ's  birth  probably  coincides  with  the 
seven  hundred  and  forty  eighth  year  of  Rome.  There 
is  however  much  difficulty  in  accurately  fixing  the  date 
of  his  nativity.  Dionysius  of  Scythia,  a  Roman  priest, 
in  the  reign  of  the  emperor  Justinian,  began,  about  the 
twenty  seventh  year  of  the  sixth  century,  to  use  the  birth 
of  Christ  as  an  epoch.  Before  that  time  the  Romans 
reckoned  from  the  building  of  Rome,  or  from  the  Con- 
suls ;  the  Greeks  by  their  Olympiads  ;  and  the  eastern 
nations  from  different  eras.     Dionysius  having  introduc- 


352  LECTURES  ON  [lect.  n. 

ed  this  new  chronological  standard,  Bede,  a  celebrated 
English  author,  adopted  it  in  his  writings,  and  gave  it  a 
general  currency  among  christians,  especially  in  the  west- 
ern parts  of  Christendom.     Hence  originated  the  com- 
mon christian  era,  which  is  supposed   by  writers  of  the 
most  exact  information  to  be  dated  about  five  years  later 
than  the  birth  of  our  Savior.      But  this  mistake  or  un- 
certainty is  of  no  importance,  as  we  are  assured  of  the 
main  fact,  on  which  our  religion  and  salvation  depend. 
Four  sacred  writers  have  given  us  the  memoirs  of  his 
birth  and  descent,  and  of  the  leading  actions  and  circum- 
stances of  his  life.     ThouQ-h  these  form  a  most  interest- 
ing  part  of  the  christian  history,  yet  as  we  have  been  con- 
versant with  them  from  our  childhood,  they  do  not  re- 
quire a  particular  detail.      I  shall  therefore  only   touch 
on  a  few  passages  in  these  memoirs,  which  have  a  pecu- 
liar connexion  with  the  design  of  these  lectures,  or  which 
call  for  our  special  and  critical  attention.     Two  of  the 
sacred  historians  give  a  very  circumstantial  account  of 
the  extraordinary  manner  of  Christ's  birth,  or  his  mirac- 
ulous descent  from  the  virgin   Mary  ;  and  one  of  them 
expressly  applies  to  this  event  that  antient  prediction  of 
Isaiah,  "  Behold  a  virgin  shall  bear  a  son,  and  shall  call 
his  name  Immanuel."     The  opposers  of  Christianity  in- 
sist, that  this  prophecy,  as  it  stands  in  the  seventh  chapter 
of  Isaiah,  evidently  relates  to  a  young  woman  in  the  time 
of  king  Ahaz,  and  was  intended  to  comfort  him,  when 
terrified  by  the  invasion  of  two  confederate  princes,  by 
assuring  him  that  a  virgin   soon  to  be   married,  would 
speedily  bring  forth  a  son,  who  should  be  a  pledge  of 
the  approaching  deliverance  of  his  country,  and  the  des- 
truction of  her  invaders.      But  the  application  of  this 
prediction  to  the  birth  of  Jesus  is  sufficiently  vindicated. 


LECT.  ii.J         ECCLESIASTICAL  HISTORY.  353 

by  these  two  considerations.  First  by  the  magnificent  in- 
troduction of  this  prophecy  ;  "  Jehovah  himself  will  give 
you  a  sign,  that  is,  a  prodigy  worthy  of  himself  ;'*  be- 
hold a  virgin  shall  conceive,  Isfc.  If  this  intended  no  more 
than  a  common  birth,  it  was  wholly  unvv'orthy  of  so  sol- 
emn a  preface.  Second  by  the  abundant  consolation,  which 
this  future  and  extraordinary  event  was  fitted  to  inspire  ; 
for  it  assured  the  distressed  king  and  people  of  Judah, 
that  notwithstanding  their  present  danger,  their  family 
and  nation  should  subsist  for  many  ages,  and  at  length 
be  honored  and  blessed  by  the  miraculous  birth  of  a  child, 
whose  name  is  Immanuel.  In  short,  this  uncommon  cir- 
cumstance of  our  Savior's  nativity  is  not  only  plainly 
foretold  by  the  prophets,  and  recorded  by  the  evan- 
gelists, but  it  eminently  accords  with  the  singular  purity 
and  dignity  both  of  his  person  and  office. 

Another  particular  in  the  history  of  Christ,  which  re- 
quires elucidation,  is  the  striking  difference  between  Mat- 
thew and  Luke  in  giving  his  genealogy,  or  the  line  of 
his  ancestors.  But  this  difference  is  easily  accommodat- 
ed by  remarking  first,  that  as  Matthew  wrote  his  gospel 
for  the  Jewish  converts,  so  he  followed  their  establish- 
ed usage  by  commencing  his  genealogy  with  Abraham, 
the  father  of  the  Hebrews ;  whereas  Luke  being  a  Gen- 
tile convert,  and  writing  for  Christians  at  large,  carries  up 
his  pedigree  to  Adam,  the  father  of  all  mankind.  Sec- 
ond, Matthew  sets  down  our  Lord's  political  or  royal  de- 
Scent,  which  gave  him  a  right  to  the  Jewish  throne,  and 
therefore  begins  his  deduction  from  Abraham,  to  whom 
the  first  promise  of  the  kingdom  was  made.  But  Luke 
means  to  point  out  his  natural  descent,  as  a  partaker  of 
humanity,  and  therefore  traces  it  up  to  the  first  Head  or 
4  Ww 


554  LECTURES  ON  Tlect.  is. 

Fountain  of  human  nature.  Third,  as  it  had  been  fre- 
quently foretold  that  the  Messiah  should  be  the  seed  of 
David  ;  as  the  royal  line  of  this  prince,  by  Solomon  be- 
came extinct  upon  Jeconiah's  captivity  and  vi^ant  of  issue, 
and  was  thence  transferred  into  the  line  of  Nathan,  anoth- 
er of  David's  sons  ;  as  Joseph  and  Mary  both  descend- 
ed from  this  latter  stock,  the  one  from  the  regal,  the 
other  from  a  different  branch  of  it ;  so  one  evangelist 
has  vouched  the  regal  pedigree  of  Jesus  in  the  line  of 
his  reputed  and  legal  father,  the  other  his  natural  de- 
scent from  David  by  his  real  mother.  Of  course  the 
diversity  of  these  accounts,  instead  of  presenting  any  real 
difficulty,  unfolds  a  new  beauty  in  the  gospel  history ; 
since  these  genealogies  united,  fully  substantiate  the 
claims  of  Jesus,  as  the  promised  Messiah  and  King  of 
the  Jews. 

Another  striking  particular  in  the  story  of  Christ  res- 
pects the  place  of  his  nativity.  As  antien^  prophecy  had 
marked  out  Bethlehem  for  the  scene  of  this  event ;  so 
Luke  informs  us  that  the  fulfillment  of  this  prediction 
was  instrumentally  affected  by  Augustus  Cesar,  who  is- 
sued a  decree  that  "  all  the  world,"  that  is,  the  whole 
Roman  empire,  "  should  be  taxed,"  or  that  all  his  sub- 
jects, with  their  several  ages,  employments,  and  estates, 
should  be  accurately  surveyed  and  enrolled,  for  the  pur- 
pose of  equal  taxation.  It  had  been  an  early  usage  for 
the  citizens  of  Rome  to  be  thus  numbered  and  registered 
every  fifth  year  by  certain  officers  called  censors.  The 
emperor  Augustus  was  the  first,  who  extended  this  law 
to  the  Roman  provinces.  History  informs  us  that  all 
these  provinces  were  thus  surveyed  three  several  times 
during  hib  reign.  The  second  of  these  surveys  will  near- 


L^cT.  II.]         ECCLESIASTICAL  HISTORY.  355 

]y  correspond  with  the  true  era  of  Christ's  birth.  By 
virtue  of  this  imperial  edict,  Joseph  and  Mary,  who  were 
both  of  the  tribe  of  Judah,  and  family  of  David,  resorted 
to  Bethlehem,  the  chief  or  parent  city  of  their  tribe,  there 
to  have  their  names  and  possessions  recorded.  Their 
visit  to  this  place  for  a  political  purpose,  by  the  requisi- 
tion of  a  heathen  emperor,  was  overruled  by  divine  provi- 
dence, to  verify  in  the  person  of  Jesus  one  essential  mark 
of  the  promised  Savior,  by  fixing  his  birth  in  the  predict- 
ed city  of  David  !  One  difficulty  however  occurs  in  this 
history  of  Luke  ;  for  he  tells  us  that  "  thi-;  taxing 
"  was  first  made,  when  Cyrenius  was  governor  of  Syria.'* 
Now  it  appears  from  unquestionable  authority  that  Cy- 
renius was  not  governor  of  Syria  until  ten  or  tvvfelve  years 
after  the  birth  of  Jesus,  and  that  a  taxing  or  assessment 
was  made  in  Judea  ar  the  commencement  of  his  admin- 
istration. But  this  difficulty  admits  of  an  easy  and  two- 
fold solution.  It  is  solved  by  distinguishing  between  the 
survey  and  enrollment  of  citizens,  which  took  place  at 
the  time  of  Christ's  nativity,  and  the  acmal  levy  of  taxes 
accordingly,  which  was  executed  eleven  yeai'S  after.  It 
is  also  removed,  as  Dr.  Lardner  critically  remarks,  by  the 
word  frst,  as  used  by  the  evangelist — "  this  taxing  was 
^rst  made  &c."  This  expression  necessarily  implies  more 
than  one  census  or  taxation.  Now  Josephus  speaks  of 
one,  which  took  place  about  the  time  of  Christ's  birth; 
This  may  be  the  instance  contemplated  by  Luke,  whose 
words  may  be  thus  translated — "  this  was  the  first  assess- 
ment of  Cyrenius,  governor  of  Syria."  The  same  man, 
who  afterward  governed  this  province,  might  be  concern- 
ed in  the  first,  as  well  as  second  enrollment ;  and  the  ti- 
tle of  governor,  by  which  he  was  afterward  distinguish- 


2S6  LECTURES  ON  [lect.  ii. 

ed,  might  be  naturally  used  to  point  out  the  agent  In  both. 
Thus  in  popular  language  we  say,  that  such  a  book  or 
such  a  transaction  was  the  work  of  President  Adams, 
though  the  book  or  action  existed  long  before  the  author 
was  President. 

Another  question  suggested  by  the  history  of  Jesus  is, 
why  the  birth,  the  life,  and  death  of  so  august  a  personage 
were  debased  by  so  much  poverty  and  suffering  ;  espe- 
cially when  the  prophets  had  described  the  future  Messi- 
ah as  a  most  glorious  and  triumphant  Prince  ?     We  an- 
swer, this  mean  and  suffering  condition  of  the  Savior  for- 
cibly   inculcated   the  spiritual,    humble,    and    heavenly 
nature  of  his  kingdom  ;  it  showed  that  his  religion  and 
his  church  were  to  triumph,  not  by  worldly  policy,  riches, 
or  might,  but  by  the  force  of  truth,   and  the  power  of 
God.     Besides,  the  Founder  of  the  christian  church  was 
to  be  a   teacher  and  example  of  holiness,  and  a  sacrifice 
for  sin,  as  well  as  an  illustrious  King.     As  a  teacher  of 
pure  virtue,  he  must  share  the  common  fate  of  prophets 
and  reformers,  that  is,  must  be  hated,  vilified,  and  perse- 
cuted, and  seal  his  doctrine  by  suffering  for  it.     As  a 
pattern,  he  must  display  an  example  of  perfect  goodness 
in  humble  or  common  life,  and  of  heroic  virtue  amid  the 
severest  trials.     As  a  sacrifice  for  sin,  he  must  submit  to 
a  painful  and  ignominious,  yet  meritorious  death.     This 
path  of  virtuous  humiliation  was  the  destined  road  to  that 
splendid  triumph,  to  that  universal  and  everlasting  em- 
pire, which  he  was  finally  to  enjoy.  This  triumph  he  has 
already  exhibited  in  the  wide  propagation  and  blessed  ef- 
fects of  his  gospel.     It  will  be  displayed  with  far  greater 
lustre,  when  his  kingdom  shall  visibly  embrace  and  bless 
the  whole  world,  and  especially,  when  sin  and  death  shall 
be  wholly  subdued  under  his  feet. 


tECT.  II.]         ECCLESIASTICAL  HISTORY.  357 

Another  inquiry  suggested  by  the  gospel  history  is 
this — Why  did  Jesus  spend  thirty  years  in  obscure  Hfe, 
before  he  entered  on  the  high  office,  to  which  he  was 
born  ?  The  probable  answer  is,  because  it  was  an  es- 
tabHshed  rule  among  the  Jews  for  the  ministers  of  the 
temple  to  be  initiated  into  their  sacred  office  at  the  age  of 
thirty  years.  Agreeably  to  this  law,  John  the  Baptist, 
our  Savior's  forerunner,  commenced  his  public  ministry 
at  the  same  age.  On  the  same  general  principle  our 
Lord  was  consecrated  to  his  office  by  baptism  with  wa- 
ter, which  was  followed  with  the  sacred  unction  of  the 
Holy  Spirit,  visibly  descending  upon  him.  This  baptism 
and  this  unction  corresponded  with  that  washing  with 
water,  and  that  anointing  with  oil  by  which  the  Jewish 
high  priest  was  initiated.  It  wag  fit  that  this  great  Priest, 
Prophet,  and  King  should  be  inaugurated  by  ceremonies 
equally  solemn,  and  by  gifts  of  the  Spirit  far  more  plente- 
ous and  sublime,  than  those  of  his  antient  types  and  pre- 
decessors. On  similar  grounds  he  chose  twelve  apostles, 
in  allusion  to  the  twelve  tribes  of  Israel ;  and  seventy 
other  missionaries,  in  allusion  to  the  Sanhedrim,  or  Jew- 
ish council,  consisting  of  seventy  senators.  By  the  first 
appointment  he  intimated  that  he  was  now  supreme  Law- 
giver and  High  Priest  of  all  the  Hebrew  tribes  ;  and  by 
the  second,  that  the  power  of  their  Sanhedrim  was  super- 
ceded by  his  superior  and  divine  authority.  As  his  gos- 
pel was  designed  for  a  universal  and  perpetual  dispen- 
sation, it  was  highly  expedient  that  a  select  number  of 
men  should  be  educated  in  his  family,  and  be  constant 
witnesses  of  his  doctrine,  example,  and  miracles  ;  that 
they  should  be  qualified  to  attest  with  certainty  his  death 
and  resurrection,  and  thus  be  able  to  propagate  his  reli- 


358  LECTURES  ON  [lect.  ir. 

gion  to  the   most   distant  countries  and  ages.     Such  a 
select  company  were  the  apostles.     It  was  fit  that  these 
pri'.ne  ministers  of  his  kingdom  should  be  taken  from  the 
low  and  unlearned  classes  of  mankind  ;  otherwise  their 
success  would  be   imputed  to  natural  causes,  and  thus 
the  evidence  and  glory  of  Christianity  would  be  greatly 
eclipsed.     It  seems  at  first  view  very  surprising,  that  Je- 
sus, whose  eye  penetrated  the  hearts,  the  most  disguised 
characters  of  men,  should  admit   yudas  Iscariot  into  this 
domestic  and  confidential  circle,  and  above  all  that  he 
should  appoint  this  mercenary  and  perfidious  wretch  the 
steward  and   treasurer  of  his  family.     Yet  this  part  of 
our  Lord's  conduct  was  the  result  of  profound  and  even 
divine  wisdom  ;  it  answered  the  most  important  and  glo- 
rious ends.     It  showed  that  Jesus   was  willing  to  throw 
open  his  most  secret  actions,   discourses,  and  views,  not 
merely  to  his  devoted  friends,  but  to  a  sagacious  and  hard- 
ened enemy.   Did  ever  conscious  rectitude  appear  so  dig- 
nified, as  when  Jesus  for  a  long  course  of  time  freely  sub- 
mitted his  private  and   public   conduct  to  so  acute   and 
treacherous  a  companion  ?      As  Judas  was  keeper  of 
the  common  purse,  he  must  know  better  than  any  other 
disciple,  how  his  master  applied  its  contents  j  whether 
he  devoted  them  to  views  of  personal  interest,  popularity, 
or  power.  If  he  had  ever  discovered  the  least  fault  or  even 
suspicious  trait  in  the  character  of  Jesus, he  would  certainly 
have  disclosed  it,  especially  when  his  own  reputation  and 
life  were  depending  ;  he  would  not  have  publickly  con- 
fessed that  he  had   betrayed   innocent  blood,  and  have 
sunk  down  into  insupportable  anguish  and  despair.  The 
full  and  dying  testimony  of  this  determined  traitor  was 
therefore  one  of  the  strongest  attestations  to  the  match-^ 


LECT.ii.J         ECCLESIASTICAL  HISTORY.  359 

less  excellence  of  our  Savior's  character,  and  to  the  truth 
of  his  pretentions ;  and  our  Lord's  selection  and  treat- 
ment of  him  reflect  peculiar  lustre  on  his  discernment, 
innocence,  and  dignity. 

{This  is  the,  last  lecture  delivered  by  the  Reverend  author  in  this  es- 
tablishment.      From  the   foregoing  specimen  it  will  be  regrt^ted, 
that  he  did  not  live  to  finish  his  intended  course  upon  this  highly 
jnteresting  subject.'] 


INDEX, 


A 

ABRAHAM'S   offering  Isaac 
~*-^  vindicated,  207,  208. 
Alexander  Janneus,  231. 
ylnanias,  why  Paul  did  not  know 

him  to   be  high  Priest   (Act. 

xxiii.)  161. 
Animals  forbidden  as  unclean,  and 

the   reasons   and   purposes  of 

this  prohibition,   259,  268. 
Antiquities,  study    of  the    Jewish 

Antiquities  recommended,  85, 

Appearances,  (visible)    of  Deity, 

131.  137- 
— —  importance  of  them  to  his 

antient  people,  131,  132,  143. 


139' 


£ 


Balaam,  192. 

Bath  kol,  201. 

Bible,  used   in    divination, 

203. 
Blood,  why  prohibited,    &c. 

255. 
Bramins,  their  prerogatives,  325. 


202, 


98. 


Calbala,  2  21. 

Cain,  probable  reasons  of  his  pun- 
ishment by  banishment  instead 
of  death,  16.  Dr.  Shuckford's 
opinion  of  the  mark  set  upon 
Kim,  1 6.  the  offering  of  Cain 
and  Abel,  135.  the  passage  illus- 
trated, 135,  136. 

Canaan,  curse  denounced  on  him, 
^8.     its  fulfilment,  19. 


Canaan,  number  of  acres  in  its 
territory,  and  how  proportion- 
ed to  the  number  of  the  Israel- 
ites, 43. 

Canaanites,  their  destruction  vln=- 
dicated,  26,  27. 

Ceremonies  of  the  Hebrew  wor- 
ship, their  special  objects,  96, 98. 

Charms,  337. 

Circumcision,  Its  origin,  fitness,  and 
usefulness,  99,  104. 

Cities,  assigned'  to  the  Levites, 
170. 

of  refuge,  170- 

I  Corinthians,  xi.  4,  6,  illustrated, 
162,  178. 

Cow,  esteemed  sacred  by  the  E- 
gyptians,  533. 

D 

Dreams,  divine  revelations  in 
them,  194.  how  distinguished 
from  ordinary  dreams,  196. 


Egyptians, their  religion,  320,32?. 
Essenes,  240,  245. 


Festivals,  three  annual  solemnities, 
120.  that  of  the  passover,  120, 

124.  that  of  Pentecost  (called 
also    the   feast    of   weeks,  of 
harvest,  and  of  the  first  fruits) 

125.  that  of  tabernacles,  126. 
Benefits  resulting  from  these 
Festivals,  127,  \i«s>. 


\ 


362 


INDEX. 


G 

Garmsnts  of  the  Priests,  155,  157. 
peculiar  garments  for  the  high 
Priests,  157,  161.  these  gar- 
ments  allegorised  in  a  fanciful 
manner  by  Josephus  and  Phi- 
lo,  163.  why  men  and  wo- 
men might  "not  wear  each  oth- 
er's garments,  256. 

Gemara,  221. 

Government,  (civil)  its  origin  and 
progress  in  the  early  ages,  11,15. 

of  the  Israelites,  its  de- 
sign, 23.  why  temporal  bles- 
sings and  evils  were  its  sanc- 
tions, 23,  24.  the  utility  of  its 
sanctions,  25.  the  reason  of 
some  statutes,  which  may  ap- 
pear trifling  or  severe,  28,  29. 
contrasted  with  the  govern- 
ment of  the  antient  heathens, 
37,  41.  originally  a  free  and 
equal  republic,  43.  required 
that  tlie  territory  should  be  e- 
qually  divided,  estates  holden 
as  a  freehold  from  God,  and 
descend  in  perpetual  succes- 
sion, 44.  allowed  a  popular 
assembly,  an  advising  senate, 
and  a  presiding  magistrate,  49. 
popular  branch,  50,  52.  sen- 
atorial branch,  54,  59.  execu- 
tive branch,  59,  62.  its  excel- 
lence, as  an  immediate  com- 
munication from  Jehovah,  64. 
as  it  precluded  selfish  ambi- 
tion, 76.  its  operation  com- 
menced in  the  wilderness,  74. 
degenerated  in  form  and  execu- 
tion after  die  death  of  Joshua, 
76. 

by  Judges,  77.  by  kings,  80. 


Groves,   wliy  prohibited  near  the 
altar  of  God,  39,  256 

H 

Ham,  his  crime,  18. 


HcroJlanSf  239. 

Hindoos,  their  character  and  in- 
stitutions compared  with  those 
of  the  Hebrews,  312,  336. 
their  doctrine  of  the  creation, 
316,  preferable  to  that  of  the 
Greeks,  318.  their  deities,  3 1 9. 

I 

Idolatry  high  treason  in  the  Israel- 
ites, 24.     its  evils,  25,  26. 

Idolatrous  usages,  which  were  for- 
bidden, 254,  257. 

Intermarriages  with  the  heathen, 
why  prohibited,  28. 

Inspiration,  198. 

Institutions  of  Menu,  513. 

J 

Jacobus  sentence   on   his   twelve 

sons,  21,  22. 
Jonah's      prediction     respecting 

Nineveh  conditional,  198. 
"Jonathan,  remarks  on  the  people's 

rescuing  him  from  death,    51. 
Jepthah,  reflections  on  his  vow, 

77.    79- 
Jubilee,  46,  252. 

'Judges,  the  institution  and  nature 

of  their  office,  77. 

K 

Karraites,  229. 

Kid,  wliy  not  to  be  sodden  in  its 
mother's   milk,    40,  123,  256. 

Kings,  establishment  of  monarchy 
and  regulations  respecting  tlie 
choice,  duties,  &c.  of  a  king,  80. 

■ accounted  gods  among  the 

Hindoos,  326. 

Kircher  makes  an  image  appar- 
ently speak,  and  supposes  the 
heathen  priests  used  similar  ar- 
tifices, 6^,  66. 


Lamech,  opinions  on  his  story,  17. 
Langles  (Mr.)  312. 


INDEX, 


393 


Xjeavdti,   why  leaven   and  honey 
were  excluded  from  the  altar  of 
God,  255. 
Leprosy,  275. 
Levites,  151. 

M 

Masor'Ues,   221. 

Menu,  313. 

Military  regulations,   the   whole 

nation    a   standing  army,   47. 

what  men  were  excused  from 

going  into  the  battle,  47. 
Mishna,  221. 
Mixtures,    why  certain   mixture 

forbidden,  257. 
Moloch,  254. 
Motiks,  244. 
Moon-,  sacrifices  and  ceremonies 

at  the  new  moon,  246,  247. 
Morgan's  {Vix.^    insinuation  that 

the  Jews  took  their  oracle  from 

that  of  Jupiter   Haramon    in 

Egypt  refuted,  67. 
Mourning,  why   cutting  the  hair, 

flesh,  &c.  forbidden,  256. 

N 
Na%areth,  220. 
Nazarites,  217,   ;220. 
Nero,  consecrated  his  beard,  218. 
Neivton^s  (sir  Isaac)    account   of 
the  rise  of  heathen  oracles,  67. 

O 

Objection  of  partiality  in  Jehovah  to 
the  Jewish  nation  answered,  3 1 . 

— > to  the  Hebrew  constitu- 
tion, as  a  system  of  intolerance 
and  war,  of  conquest  or  exter- 
mination, answered,     34,  37. 

s  and  inquiries  respecting 

the  Jewish  priesthood  answer- 
ed,  165,     176. 

and    inquiries   relative 


to   the    Hebrew  prophets  an- 
swered,  190,   199,   205. 
O^Ww^j,  burnt  offering,  114.    sin 


offerings,  trespass  offerings, 
peace  offerings,  115.  offering 
of  first  fruits,  and  the  daily 
saciifice,  116. 

of  Cain  and  Abel,  135.  their 

story  illustrated,   135,  136. 

Oil  poured  on  the  head,  158. 

Oracle  of  the  Israelites,  65.  its 
difference  from  the  heathen 
oracles,  66,  67,  184,  185.  an- 
tecedent to  any  heathen  ora- 
cle, 67-  its  pai-ticular  design, 
68.  guarded  against  imposi- 
tion, 69,  70.     useful  purposes, 

72. 

P 

Pagans  attributed  temporal  pros- 
perity to  their  idols,  90,  93. 

Passover,  120,  1 2  4. 

Paul's  offering  sacrifice  to  con- 
ciliate the  Jews  (record.  21 
chap,  of  Acts),  justified,  75. 
his  vow  of  Nazariteship,  218. 

Pentecost,  125. 

Pharisees,  131,  I33« 

Pollutions  and  purifications,  270. 

Priests,  their  orders,  qualifica- 
tions, ceremonies  of  their  in- 
duction into  office,  and  their 
duties,  147,  150.  their  gar- 
ments, 155,  157.  preroga- 
tives of  the  high  priest,  151. 
his  garments,  157,  161.  how 
the  priests  were  maintained, 
1 66,  1 70.  why  supported  by 
tithes,   170,  172. 

Punishments  inflicted  on  those  who 
assumed  the  priestly  ofiice,i54. 

Priesthood,  the  union  of  civil  and 
spiritual  jurisdiction  in  it  con- 
sidered, 174.  typical  of  Christ, 

307- 
Priestly^ s  (Dr.)  dicourscs,  deliver- 
ed at  Philadelphia,  referred  to, 
37.  quoted,  41,  52.  account  of 
two  responses  of  the  oracle   A- 
poUo,  184. 


3^4 


INDEX. 


Property  In  land,  how  divided  a* 
mong  the  Israelites,  h olden, 
and  how  transmitted,  44,  45. 

Prophets,  the  nature  and  design 
of  their  office,  178.  were  se- 
rene and  composed,  when  they 
received  the  spirit  of  inspira- 
tion, 192.  the  manner,  in 
which  divine  communications 
were  made  to  them,  193.  by 
dreams,  194.  by  visions,  195. 
by  inspiration,  198.  by  voic- 
es, 201.  by  ministry  of  an- 
gels, 204.  how  the  people 
Were  assured  of  their  authori- 
ty, 197.  the  character  and 
writings  of  the  Hebrew  proph- 
ets v;->.licated,  205.  prophet- 
ic schools,  180,  182. 

R 

Rahb'tes,  214. 

Rams  worshipped  by  Egyptians, 
122. 

Ritual,  of  the  Hebrews,  its  de- 
sign, and  the  reasons,  why  its 
observance  was  enforced  by 
temporal  considerations,  89, 
95'  297,  300.  its  tendency  to 
promote  the  glory  of  God,  and 
its  benefits,28o,286.  arguments 
in  support  of  its  divine  origin, 
291.  it  required  inward  purity, 
holiness,  and  obedience,  294, 
299.  considered,  as  a  typical 
dispensation,  302,  311. 
S 

Sabbath,  104.  in  some  respects  a 
new  appointment  to  the  Jewish 
nation,  106,  no.  sabbatical 
year,  249,  251. 

Sacrifices,  part  of  the  civil  as  well 
as   religions   establishment   of 
the   Israelites,  75.     various  o- 
pinions  about  their  origin,  in,     — 
112.      Jewish  law  prescribed    — 

END. 


five  sorts  of  sacrificed,  lit, 
their  design,  113,  117.  sac- 
rifice at  the  Passover  122.  at 
the  new  moon,  246,  247.  at 
the  beginning  of  the  year,  248. 
sacrifices  of  purifications,  276. 

Sadducees,  227,  229. 

Samaritans,  224,  227. 

Sanhedrim,    its    origin,    progress, 
and  power,  56,  59. 

Shechinah,  137,  30?. 

Scribes,  213. 

Scriptures,  the  care  of  the  Jews  to 
preserve  their  scriptures,  222. 

Sects,  224. 

Seidell's  account  of  the  manner  of 
tithing  lambs,  167. 

Shiloh,  the  origin   and   significa- 
tion of  the  word,  22. 


Tabernacle,  I '^S.     feast  of  Taber- 
nacles, 126. 

Talmud,  221. 

Temple,  138. 

built  by  the  Samaritans  on 

Mount  Gjrizim,  225. 

Tithes,    167,    169.     why  a  tenth 
rather  than  any  other  portion 
was  paid  in  tithes,  172,  173. 
U 

Urini  and  Thummin,  69,  159. 
V 

Visions,  195. 

Vows  of  the  Nazarites,  318. 

Vedas,  313,  3  H- 
W 

JVise  men  or  Sophoi,  212. 

JVarburion^s  divine  legation,   299. 

Women,  their  treatment  among  the 
Hindoos,  326. 
Y 

Tear,  sacrifices  at  the  beginning 
of  the  year,  248. 

sabbatical,  249,  251. 

—— of  Jubilee,  252. 


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